THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 149
Chapter 30: COMPARING MERITS (47)
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 all Pratyekabuddha attainment or permanent or impermanent; should not observe all Pratyekabuddha attainment or permanent or impermanent. Because sao? Because all Pratyekabuddha attainment and the inherent nature of all Pratyekabuddha attainment is empty. Self-nature of all Pratyekabuddha attainment those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, all Pratyekabuddha attainment cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Because sao? Because within there there is still not even all Pratyekabuddha attainment 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 all Pratyekabuddha attainment or pleasant or suffering; should not observe all Pratyekabuddha attainment or pleasant or suffering. Because sao? Because all Pratyekabuddha attainment and the inherent nature of all Pratyekabuddha attainment is empty. Self-nature of all Pratyekabuddha attainment those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, all Pratyekabuddha attainment cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Because sao? Because within there there is still not even all Pratyekabuddha attainment 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 all Pratyekabuddha attainment or self or non-self; not should all Pratyekabuddha attainment or self or non-self. Because sao? Because all Pratyekabuddha attainment and the inherent nature of all Pratyekabuddha attainment is empty. Self-nature of all Pratyekabuddha attainment those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, all Pratyekabuddha attainment cannot apprehended, the self and non-self [nature] also cannot be apprehended. Because sao? Because within there there is still not even all Pratyekabuddha attainment 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 all Pratyekabuddha attainment or pure or impure; should not observe all Pratyekabuddha attainment or pure or impure. Because sao? Because all Pratyekabuddha attainment and the inherent nature of all Pratyekabuddha attainment is empty. Self-nature of all Pratyekabuddha attainment those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, all Pratyekabuddha attainment cannot apprehended, the pure and impure [nature] also cannot be apprehended. Because sao? Because within there there is still not even all Pratyekabuddha attainment 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 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 all Great Bodhisattva practice or permanent or impermanent; should not observe all Great Bodhisattva practice or permanent or impermanent. Because sao? Because all Great Bodhisattva practice and the inherent nature of all Great Bodhisattva practice is empty. Self-nature of all Great Bodhisattva practice those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, all Great Bodhisattva practice cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Because sao? Because within there there is still not even all Great Bodhisattva practice 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 all Great Bodhisattva practice or pleasant or suffering; should not observe all Great Bodhisattva practice or pleasant or suffering. Because sao? Because all Great Bodhisattva practice and the inherent nature of all Great Bodhisattva practice is empty. Self-nature of all Great Bodhisattva practice those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, all Great Bodhisattva practice cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Because sao? Because within there there is still not even all Great Bodhisattva practice 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 all Great Bodhisattva practice or self or non-self; not should all Great Bodhisattva practice or self or non-self. Because sao? Because all Great Bodhisattva practice and the inherent nature of all Great Bodhisattva practice is empty. Self-nature of all Great Bodhisattva practice those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, all Great Bodhisattva practice cannot apprehended, the self and non-self [nature] also cannot be apprehended. Because sao? Because within there there is still not even all Great Bodhisattva practice 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 all Great Bodhisattva practice or pure or impure; should not observe all Great Bodhisattva practice or pure or impure. Because sao? Because all Great Bodhisattva practice and the inherent nature of all Great Bodhisattva practice is empty. Self-nature of all Great Bodhisattva practice those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, all Great Bodhisattva practice cannot apprehended, the pure and impure [nature] also cannot be apprehended. Because sao? Because within there there is still not even all Great Bodhisattva practice 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 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 supreme fruit of Enlightenment of all Buddhas or permanent or impermanent; should not observe supreme fruit of Enlightenment of all Buddhas or permanent or impermanent. Because sao? Because supreme fruit of Enlightenment of all Buddhas and the inherent nature of supreme fruit of Enlightenment of all Buddhas is empty. Self-nature of supreme fruit of Enlightenment of all Buddhas those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, supreme fruit of Enlightenment of all Buddhas cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Because sao? Because within there there is still not even supreme fruit of Enlightenment of all Buddhas 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 supreme fruit of Enlightenment of all Buddhas or pleasant or suffering; should not observe supreme fruit of Enlightenment of all Buddhas or pleasant or suffering. Because sao? Because supreme fruit of Enlightenment of all Buddhas and the inherent nature of supreme fruit of Enlightenment of all Buddhas is empty. Self-nature of supreme fruit of Enlightenment of all Buddhas those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, supreme fruit of Enlightenment of all Buddhas cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Because sao? Because within there there is still not even supreme fruit of Enlightenment of all Buddhas 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 supreme fruit of Enlightenment of all Buddhas or self or non-self; not should supreme fruit of Enlightenment of all Buddhas or self or non-self. Because sao? Because supreme fruit of Enlightenment of all Buddhas and the inherent nature of supreme fruit of Enlightenment of all Buddhas is emopty. Self-nature of supreme fruit of Enlightenment of all Buddhas those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, supreme fruit of Enlightenment of all Buddhas cannot apprehended, the self and non-self [nature] also cannot be apprehended. Because sao?
Because within there there is still not even supreme fruit of Enlightenment of all Buddhas 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 supreme fruit of Enlightenment of all Buddhas or pure or impure; should not observe supreme fruit of Enlightenment of all Buddhas or pure or impure. Because sao? Because supreme fruit of Enlightenment of all Buddhas and the inherent nature of supreme fruit of Enlightenment of all Buddhas is empty. Self-nature of supreme fruit of Enlightenment of all Buddhas those tức is not inherent nature. If is not is inherent nature tức is Perfection of Wisdom. With regard to Perfection of Wisdom this, supreme fruit of Enlightenment of all Buddhas cannot apprehended, the pure and impure [nature] also cannot be apprehended. Because sao? Because within there there is still not even supreme fruit of Enlightenment of all Buddhas 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 điều there is have already expound correctly Perfection of Wisdom in a genuine manner.
At that time, Indra addressed the Buddha:
Venerable World-Honored One, the good men and women? says Perfection of Meditative Concentration following oriented toward non-attainment as such who and is called says Perfection of Meditative Concentration in a genuine manner?
The Buddha said:
Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Meditative Concentration, says thus: Good man, you should practice Perfection of Meditative Concentration, should not observe form or permanent or impermanent; should not observe feeling, perception, formations, consciousness or permanent or impermanent. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, should not observe form or pleasant or suffering; should not observe feeling, perception, formations, consciousness or pleasant or suffering. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, should not observe form or self or non-self; should not observe feeling, perception, formations, consciousness or self or non-self. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, should not observe form or pure or impure; should not observe feeling, perception, formations, consciousness or pure or impure. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Kauśika, if good men and women those says those điều as such, there is have already expound correctly Perfection of Meditative Concentration in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Meditative Concentration, says thus: Good man, you should practice Perfection of Meditative Concentration, should not observe eye-base or permanent or impermanent; should not observe ear, nose, tongue, body, and mind-bases or permanent or impermanent. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration. Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, should not observe eye-base or pleasant or suffering; should not observe ear, nose, tongue, body, and mind-bases or pleasant or suffering. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, should not observe eye-base or pure or impure; should not observe ear, nose, tongue, body, and mind-bases or pure or impure. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Kauśika, if good men and women those says those điều there is have already expound correctly Perfection of Meditative Concentration in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Meditative Concentration, says thus: Good man, you should practice Perfection of Meditative Concentration, should not observe form-base or permanent or impermanent; should not observe sound, scent, taste, tangible, and dharma-bases or permanent or impermanent. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, should not observe form-base or pleasant or suffering; should not observe sound, scent, taste, tangible, and dharma-bases or pleasant or suffering. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration. Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, should not observe form-base or pure or impure; should not observe sound, scent, taste, tangible, and dharma-bases or pure or impure. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Kauśika, if good men and women those says those điều there is have already expound correctly Perfection of Meditative Concentration in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Meditative Concentration, says thus: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Kauśika, if good men and women those says those điều there is have already expound correctly Perfection of Meditative Concentration in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Meditative Concentration, says thus: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Kauśika, if good men and women those says those điều điều there is have already expound correctly Perfection of Meditative Concentration in a genuine manner.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi, expound regarding Perfection of Meditative Concentration, says thus: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Furthermore, it is said: Good man, you should practice Perfection of Meditative Concentration, 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. Because sao? 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 tức 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 tức is Perfection of Meditative Concentration. With regard to Perfection of Meditative Concentration 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. Because sao? 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 meditative concentration as such is practice Perfection of Meditative Concentration.
Kauśika, if good men and women those says those điều there is have already expound correctly Perfection of Meditative Concentration in a genuine manner.