THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 146
Chapter 30: COMPARING MERITS (44)
At that time Indra addressed the Buddha:
Venerable World-Honored One, thế who is called expound regarding Prajnaparamita, Meditative Concentration, Diligent Effort, Patient Endurance, Pure Precepts, Perfection of Generosity in a genuine manner?
The Buddha said:
Kauśika, if good men and women says Prajnaparamita, Meditative Concentration, Diligent Effort, Patient Endurance, Pure Precepts, Perfection of Generosity following oriented toward non-attainment as such is called expound regarding Prajnaparamita, Meditative Concentration, Diligent Effort, Patient Endurance, Pure Precepts, Perfection of Generosity in a correct manner.
Indra addressed the Buddha:
Venerable World-Honored One, the good men and women says Perfection of Wisdom following oriented toward non-attainment as such who and is called says Perfection of Wisdom in a genuine manner?
The Buddha said:
Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Wisdom, says thus: Good man, you should practice Perfection of Wisdom, should not observe form or permanent or impermanent; should not observe feeling, perception, formations, consciousness or permanent or impermanent. Why? Because form and the inherent nature of form is empty; feeling, perception, formations, consciousness and the inherent nature of feeling, perception, formations, consciousness is empty; the inherent nature of form those then it is not inherent nature, the inherent nature of feeling, perception, formations, consciousness those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, form cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; feeling, perception, formations, consciousness all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even sắc? has be able to apprehended, all the more so has the permanent and impermanent [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe form or pleasant or suffering; should not observe feeling, perception, formations, consciousness or pleasant or suffering. Why? Because form and the inherent nature of form is empty; feeling, perception, formations, consciousness and the inherent nature of feeling, perception, formations, consciousness is empty; the inherent nature of form those then it is not inherent nature, the inherent nature of feeling, perception, formations, consciousness those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, form cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; feeling, perception, formations, consciousness all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even sắc? has be able to apprehended, all the more so has the pleasant and suffering [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe form or self or non-self; should not observe feeling, perception, formations, consciousness or self or non-self. Why? Because form and the inherent nature of form is empty; feeling, perception, formations, consciousness and the inherent nature of feeling, perception, formations, consciousness is empty; the inherent nature of form those then it is not inherent nature, the inherent nature of feeling, perception, formations, consciousness those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, form cannot apprehended, the self and non-self [nature] also cannot be apprehended; feeling, perception, formations, consciousness all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even sắc? has be able to apprehended, all the more so has the self and non-self [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe form or pure or impure; should not observe feeling, perception, formations, consciousness or pure or impure. Why? Because form and the inherent nature of form is empty; feeling, perception, formations, consciousness and the inherent nature of feeling, perception, formations, consciousness is empty; the inherent nature of form those then it is not inherent nature, the inherent nature of feeling, perception, formations, consciousness those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, form cannot apprehended, the pure and impure [nature] also cannot be apprehended; feeling, perception, formations, consciousness all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even sắc? has be able to apprehended, all the more so has the pure and impure [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Kauśika, if good men and women those says those things as such, there is have already expound correctly Perfection of Wisdom in a correct manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Wisdom, says thus: Good man, you should practice Perfection of Wisdom, should not observe eye-base or permanent or impermanent; should not observe ear, nose, tongue, body, and mind-bases or permanent or impermanent. Why? Because eye-base and the inherent nature of eye-base is empty; ear, nose, tongue, body, and mind-bases and the inherent nature of ear, nose, tongue, body, and mind-bases is empty; the inherent nature of eye-base those then it is not inherent nature, the inherent nature of ear, nose, tongue, body, and mind-bases those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, eye-base cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; ear, nose, tongue, body, and mind-bases all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even eye-base? has be able to apprehended, all the more so has the permanent and impermanent [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe eye-base or pleasant or suffering; should not observe ear, nose, tongue, body, and mind-bases or pleasant or suffering. Why? Because eye-base and the inherent nature of eye-base is empty; ear, nose, tongue, body, and mind-bases and the inherent nature of ear, nose, tongue, body, and mind-bases is empty; the inherent nature of eye-base those then it is not inherent nature, the inherent nature of ear, nose, tongue, body, and mind-bases those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, eye-base cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; ear, nose, tongue, body, and mind-bases all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even eye-base? has be able to apprehended, all the more so has the pleasant and suffering [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe eye-base or self or non-self; should not observe ear, nose, tongue, body, and mind-bases or self or non-self. Why? Because eye-base and the inherent nature of eye-base is empty; ear, nose, tongue, body, and mind-bases and the inherent nature of ear, nose, tongue, body, and mind-bases is empty; the inherent nature of eye-base those then it is not inherent nature, the inherent nature of ear, nose, tongue, body, and mind-bases those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, eye-base cannot apprehended, the self and non-self [nature] also cannot be apprehended; ear, nose, tongue, body, and mind-bases all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even eye-base? has be able to apprehended, all the more so has the self and non-self [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe eye-base or pure or impure; should not observe ear, nose, tongue, body, and mind-bases or pure or impure. Why? Because eye-base and the inherent nature of eye-base is empty; ear, nose, tongue, body, and mind-bases and the inherent nature of ear, nose, tongue, body, and mind-bases is empty; the inherent nature of eye-base those then it is not inherent nature, the inherent nature of ear, nose, tongue, body, and mind-bases those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, eye-base cannot apprehended, the pure and impure [nature] also cannot be apprehended; ear, nose, tongue, body, and mind-bases all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even eye-base? has be able to apprehended, all the more so has the pure and impure [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Kauśika, if good men and women those says those things there is have already expound correctly Perfection of Wisdom in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Wisdom, says thus: Good man, you should practice Perfection of Wisdom, should not observe form-base or permanent or impermanent; should not observe sound, scent, taste, tangible, and dharma-bases or permanent or impermanent. Why? Because form-base and the inherent nature of form-base is empty; sound, scent, taste, tangible, and dharma-bases and the inherent nature of sound, scent, taste, tangible, and dharma-bases is empty; the inherent nature of form-base those then it is not inherent nature, the inherent nature of sound, scent, taste, tangible, and dharma-bases those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, form-base cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; sound, scent, taste, tangible, and dharma-bases all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even form-base? has be able to apprehended, all the more so has the permanent and impermanent [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe form-base or pleasant or suffering; should not observe sound, scent, taste, tangible, and dharma-bases or pleasant or suffering. Why? Because form-base and the inherent nature of form-base is empty; sound, scent, taste, tangible, and dharma-bases and the inherent nature of sound, scent, taste, tangible, and dharma-bases is empty; the inherent nature of form-base those then it is not inherent nature, the inherent nature of sound, scent, taste, tangible, and dharma-bases those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, form-base cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; sound, scent, taste, tangible, and dharma-bases all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even form-base? has be able to apprehended, all the more so has the pleasant and suffering [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe form-base or self or non-self; should not observe sound, scent, taste, tangible, and dharma-bases or self or non-self. Why? Because form-base and the inherent nature of form-base is empty; sound, scent, taste, tangible, and dharma-bases and the inherent nature of sound, scent, taste, tangible, and dharma-bases is empty; the inherent nature of form-base those then it is not inherent nature, the inherent nature of sound, scent, taste, tangible, and dharma-bases those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, form-base cannot apprehended, the self and non-self [nature] also cannot be apprehended; sound, scent, taste, tangible, and dharma-bases all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even form-base? has be able to apprehended, all the more so has the self and non-self [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe form-base or pure or impure; should not observe sound, scent, taste, tangible, and dharma-bases or pure or impure. Why? Because form-base and the inherent nature of form-base is empty; sound, scent, taste, tangible, and dharma-bases and the inherent nature of sound, scent, taste, tangible, and dharma-bases is empty; the inherent nature of form-base those then it is not inherent nature, the inherent nature of sound, scent, taste, tangible, and dharma-bases those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, form-base cannot apprehended, the pure and impure [nature] also cannot be apprehended; sound, scent, taste, tangible, and dharma-bases all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even form-base? has be able to apprehended, all the more so has the pure and impure [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Kauśika, if good men and women those says those things there is have already expound correctly Perfection of Wisdom in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Wisdom, says thus: Good man, you should practice Perfection of Wisdom, should not observe eye-element or permanent or impermanent; should not observe form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions or permanent or impermanent. Why? Because eye-element and the inherent nature of eye-element is empty; form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions and the inherent nature of form giới through to the thọ due to eye-contact causing arising as conditions is empty; the inherent nature of eye-element those then it is not inherent nature, the inherent nature of form giới through to the thọ due to eye-contact causing arising as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, eye-element cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; form giới through to the thọ due to eye-contact causing arising as conditions all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even eye-element? has be able to apprehended, all the more so has the permanent and impermanent [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe eye-element or pleasant or suffering; should not observe form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions or pleasant or suffering. Why? Because eye-element and the inherent nature of eye-element is empty; form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions and the inherent nature of form giới through to the thọ due to eye-contact causing arising as conditions is empty; the inherent nature of eye-element those then it is not inherent nature, the inherent nature of form giới through to the thọ due to eye-contact causing arising as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, eye-element cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; form giới through to the thọ due to eye-contact causing arising as conditions all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even eye-element? has be able to apprehended, all the more so has the pleasant and suffering [nature]! If you are capable of practice
Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe eye-element or self or non-self; should not observe form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions or self or non-self. Why? Because eye-element and the inherent nature of eye-element is empty; form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions and the inherent nature of form giới through to the thọ due to eye-contact causing arising as conditions is empty; the inherent nature of eye-element those then it is not inherent nature, the inherent nature of form giới through to the thọ due to eye-contact causing arising as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, eye-element cannot apprehended, the self and non-self [nature] also cannot be apprehended; form giới through to the thọ due to eye-contact causing arising as conditions all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even eye-element? has be able to apprehended, all the more so has the self and non-self [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe eye-element or pure or impure; should not observe form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions or pure or impure. Why? Because eye-element and the inherent nature of eye-element is empty; form-element, eye-consciousness-element and eye-contact together with the feelings arising from eye-contact as conditions and the inherent nature of form giới through to the thọ due to eye-contact causing arising as conditions is empty; the inherent nature of eye-element those then it is not inherent nature, the inherent nature of form giới through to the thọ due to eye-contact causing arising as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, eye-element cannot apprehended, the pure and impure [nature] also cannot be apprehended; form giới through to the thọ due to eye-contact causing arising as conditions all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even eye-element? has be able to apprehended, all the more so has the pure and impure [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Kauśika, if good men and women those says those things there is have already expound correctly Perfection of Wisdom in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Wisdom, says thus: Good man, you should practice Perfection of Wisdom, should not observe ear-element or permanent or impermanent; should not observe sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions or permanent or impermanent. Why? Because ear-element and the inherent nature of ear-element is empty; sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions and the inherent nature of sound-element through to the feelings arising from ear-contact as conditions is empty; the inherent nature of ear-element those then it is not inherent nature, the inherent nature of sound-element through to the feelings arising from ear-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, ear-element cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; sound-element through to the feelings arising from ear-contact as conditions all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even ear-element? has be able to apprehended, all the more so has the permanent and impermanent [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe ear-element or pleasant or suffering; should not observe sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions or pleasant or suffering. Why? Because ear-element and the inherent nature of ear-element is empty; sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions and inherent nature sound-element through to the feelings arising from ear-contact as conditions is empty; the inherent nature of ear-element those then it is not inherent nature, inherent nature sound-element through to the feelings arising from ear-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, ear-element cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; sound-element through to the feelings arising from ear-contact as conditions all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even ear-element? has be able to apprehended, all the more so has the pleasant and suffering [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe ear-element or self or non-self; should not observe sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions or self or non-self. Why? Because ear-element and the inherent nature of ear-element is empty; sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions and the inherent nature of sound-element through to the feelings arising from ear-contact as conditions is empty; the inherent nature of ear-element those then it is not inherent nature, inherent nature sound-element through to the feelings arising from ear-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, ear-element cannot apprehended, the self and non-self [nature] also cannot be apprehended; sound-element through to the feelings arising from ear-contact as conditions all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even ear-element? has be able to apprehended, all the more so has the self and non-self [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe ear-element or pure or impure; should not observe sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions or pure or impure. Why? Because ear-element and the inherent nature of ear-element is empty; sound-element, ear-consciousness-element and ear-contact together with the feelings arising from ear-contact as conditions and the inherent nature of sound-element through to the feelings arising from ear-contact as conditions is empty; the inherent nature of ear-element those then it is not inherent nature, the inherent nature of sound-element through to the feelings arising from ear-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, ear-element cannot apprehended, the pure and impure [nature] also cannot be apprehended sound-element through to the feelings arising from ear-contact as conditions all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even ear-element? has be able to apprehended, all the more so has the pure and impure [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Kauśika, if good men and women those says those things điều there is have already expound correctly Perfection of Wisdom in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Wisdom, says thus: Good man, you should practice Perfection of Wisdom, should not observe nose-element or permanent or impermanent; should not observe scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions or permanent or impermanent. Why? Because nose-element and the inherent nature of nose-element is empty; scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions and the inherent nature of scent-element through to the feelings arising from nose-contact as conditions is empty; the inherent nature of nose-element those then it is not inherent nature, the inherent nature of scent-element through to the feelings arising from nose-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, nose-element cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; scent-element through to the feelings arising from nose-contact as conditions all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even nose-element? has be able to apprehended, all the more so has the permanent and impermanent [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe nose-element or pleasant or suffering; should not observe scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions or pleasant or suffering. Why? Because nose-element and the inherent nature of nose-element is empty; scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions and the inherent nature of scent-element through to the feelings arising from nose-contact as conditions is empty; the inherent nature of nose-element those then it is not inherent nature, the inherent nature of scent-element through to the feelings arising from nose-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, nose-element cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; scent-element through to the feelings arising from nose-contact as conditions all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even nose-element? has be able to apprehended, all the more so has the pleasant and suffering [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe nose-element or self or non-self; should not observe scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions or self or non-self. Why? Because nose-element and the inherent nature of nose-element is empty; scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions and the inherent nature of scent-element through to the feelings arising from nose-contact as conditions is empty; the inherent nature of nose-element those then it is not inherent nature, the inherent nature of scent-element through to the feelings arising from nose-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, nose-element cannot apprehended, the self and non-self [nature] also cannot be apprehended; scent-element through to the feelings arising from nose-contact as conditions all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even nose-element? has be able to apprehended, all the more so has the self and non-self [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe nose-element or pure or impure; should not observe scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions or pure or impure. Why? Because nose-element and the inherent nature of nose-element is empty; scent-element, nose-consciousness-element and nose-contact together with the feelings arising from nose-contact as conditions and the inherent nature of scent-element through to the feelings arising from nose-contact as conditions is empty; the inherent nature of nose-element those then it is not inherent nature, inherent nature scent-element through to the feelings arising from nose-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, nose-element cannot apprehended, the pure and impure [nature] also cannot be apprehended; scent-element through to the feelings arising from nose-contact as conditions all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even nose-element? has be able to apprehended, all the more so has the pure and impure [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Kauśika, if good men and women those says those things there is have already expound correctly Perfection of Wisdom in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Wisdom, says thus: Good man, you should practice Perfection of Wisdom, should not observe tongue-element or permanent or impermanent; should not observe taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions or permanent or impermanent. Why? Because tongue-element and the inherent nature of tongue-element is empty; taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions and the inherent nature of taste-element through to the feelings arising from tongue-contact as conditions is empty; the inherent nature of tongue-element those then it is not inherent nature, the inherent nature of taste-element through to the feelings arising from tongue-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, tongue-element cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; taste-element through to the feelings arising from tongue-contact as conditions all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even tongue-element? has be able to apprehended, all the more so has the permanent and impermanent [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe tongue-element or pleasant or suffering; should not observe taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions or pleasant or suffering. Why? Because tongue-element and the inherent nature of tongue-element is empty; taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions and the inherent nature of taste-element through to the feelings arising from tongue-contact as conditions is empty; the inherent nature of tongue-element those then it is not inherent nature, the inherent nature of taste-element through to the feelings arising from tongue-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, tongue-element cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; taste-element through to the feelings arising from tongue-contact as conditions all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even tongue-element? has be able to apprehended, all the more so has the pleasant and suffering [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe tongue-element or self or non-self; should not observe taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions or self or non-self. Why? Because tongue-element and the inherent nature of tongue-element is empty; taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions and the inherent nature of taste-element through to the feelings arising from tongue-contact as conditions is empty; the inherent nature of tongue-element those then it is not inherent nature, the inherent nature of taste-element through to the feelings arising from tongue-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, tongue-element cannot apprehended, the self and non-self [nature] also cannot be apprehended; taste-element through to the feelings arising from tongue-contact as conditions all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even tongue-element? has be able to apprehended, all the more so has the self and non-self [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe tongue-element or pure or impure; should not observe taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions or pure or impure. Why? Because tongue-element and the inherent nature of tongue-element is empty; taste-element, tongue-consciousness-element and tongue-contact together with the feelings arising from tongue-contact as conditions and the inherent nature of taste-element through to the feelings arising from tongue-contact as conditions is empty; the inherent nature of tongue-element those then it is not inherent nature, the inherent nature of taste-element through to the feelings arising from tongue-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, tongue-element cannot apprehended, the pure and impure [nature] also cannot be apprehended; taste-element through to the feelings arising from tongue-contact as conditions all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even tongue-element? has be able to apprehended, all the more so has the pure and impure [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Kauśika, if good men and women those says those things there is have already expound correctly Perfection of Wisdom in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Wisdom, says thus: Good man, you should practice Perfection of Wisdom, should not observe body-element or permanent or impermanent; should not observe tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions or permanent or impermanent. Why? Because body-element and the inherent nature of body-element is empty; tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions and the inherent nature of tangible-element through to the feelings arising from body-contact as conditions is empty; the inherent nature of body-element those then it is not inherent nature, the inherent nature of tangible-element through to the feelings arising from body-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, body-element cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; tangible-element through to the feelings arising from body-contact as conditions all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even body-element? has be able to apprehended, all the more so has the permanent and impermanent [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe body-element or pleasant or suffering; should not observe tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions or pleasant or suffering. Why? Because body-element and the inherent nature of body-element is empty; tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions and the inherent nature of tangible-element through to the feelings arising from body-contact as conditions is empty; the inherent nature of body-element those then it is not inherent nature, the inherent nature of tangible-element through to the feelings arising from body-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, body-element cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; tangible-element through to the feelings arising from body-contact as conditions all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even body-element? has be able to apprehended, all the more so has the pleasant and suffering [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe body-element or self or non-self; should not observe tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions or self or non-self. Why? Because body-element and the inherent nature of body-element is empty; tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions and inherent nature tangible-element through to the feelings arising from body-contact as conditions is empty; the inherent nature of body-element those then it is not inherent nature, the inherent nature of tangible-element through to the feelings arising from body-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, body-element cannot apprehended, the self and non-self [nature] also cannot be apprehended; tangible-element through to the feelings arising from body-contact as conditions all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even body-element? has be able to apprehended, all the more so has the self and non-self [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Furthermore, it is said: Good man, you should practice Perfection of Wisdom, should not observe body-element or pure or impure; should not observe tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions or pure or impure. Why? Because body-element and the inherent nature of body-element is empty; tangible-element, body-consciousness-element and body-contact together with the feelings arising from body-contact as conditions and the inherent nature of tangible-element through to the feelings arising from body-contact as conditions is empty; the inherent nature of body-element those then it is not inherent nature, the inherent nature of tangible-element through to the feelings arising from body-contact as conditions those also is not is inherent nature. If is not is inherent nature then it is Perfection of Wisdom. With regard to Perfection of Wisdom this, body-element cannot apprehended, the pure and impure [nature] also cannot be apprehended; tangible-element through to the feelings arising from body-contact as conditions all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even body-element? has be able to apprehended, all the more so has the pure and impure [nature]! If you are capable of practice Prajnaparamita as such is practice Perfection of Wisdom.
Kauśika, if good men and women says those things there is have already expound correctly Perfection of Wisdom in a genuine manner.