THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 140
Chapter 30: COMPARING MERITS (38)
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says Perfection of Generosity or permanent or impermanent, says Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom or permanent or impermanent; says Perfection of Generosity or pleasant or suffering; says Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom or pleasant or suffering; says Perfection of Generosity or self or non-self, says Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom or self or non-self; says Perfection of Generosity or pure or impure, says Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking Perfection of Generosity or permanent or impermanent, therefore seeking Pure Precepts through to Perfection of Wisdom or permanent or impermanent; therefore seeking Perfection of Generosity or pleasant or suffering; therefore seeking Pure Precepts through to Perfection of Wisdom or pleasant or suffering; therefore seeking Perfection of Generosity or self or non-self, therefore seeking Pure Precepts through to Perfection of Wisdom or self or non-self; therefore seeking Perfection of Generosity or pure or impure, therefore seeking Pure Precepts through to Perfection of Wisdom or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking Perfection of Generosity or permanent or impermanent, seeking Pure Precepts through to Perfection of Wisdom or permanent or impermanent; seeking Perfection of Generosity or pleasant or suffering; seeking Pure Precepts through to Perfection of Wisdom or pleasant or suffering; seeking Perfection of Generosity or self or non-self, seeking Pure Precepts through to Perfection of Wisdom or self or non-self; seeking Perfection of Generosity or pure or impure, seeking Pure Precepts through to Perfection of Wisdom or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says internal emptiness or permanent or impermanent, says external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature or permanent or impermanent; says internal emptiness or pleasant or suffering; says external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature or pleasant or suffering; says internal emptiness or self or non-self, says external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature or self or non-self; says internal emptiness or pure or impure, says external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, limitless emptiness, emptiness of dispersion, unchanging emptiness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, emptiness of non-nature-self-nature or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking internal emptiness or permanent or impermanent, therefore seeking external emptiness through to emptiness of non-nature-self-nature or permanent or impermanent; therefore seeking internal emptiness or pleasant or suffering; therefore seeking external emptiness through to emptiness of non-nature-self-nature or pleasant or suffering; therefore seeking internal emptiness or self or non-self, therefore seeking external emptiness through to emptiness of non-nature-self-nature or self or non-self; therefore seeking internal emptiness or pure or impure, therefore seeking external emptiness through to emptiness of non-nature-self-nature or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking internal emptiness or permanent or impermanent, seeking external emptiness through to emptiness of non-nature-self-nature or permanent or impermanent; seeking internal emptiness or pleasant or suffering; seeking external emptiness through to emptiness of non-nature-self-nature or pleasant or suffering; seeking internal emptiness or self or non-self, seeking external emptiness through to emptiness of non-nature-self-nature or self or non-self; seeking internal emptiness or pure or impure, seeking external emptiness through to emptiness of non-nature-self-nature or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says true suchness or permanent or impermanent, says dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm or permanent or impermanent; says true suchness or pleasant or suffering; says dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm or pleasant, or suffering; says true suchness or self or non-self, says dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm or self or non-self; says true suchness or pure or impure, says dharma-realm, dharma-nature, nature of non-falsity, nature of non-alteration, nature of equality, nature dissociated from birth, dharma-fixity, dharma-abiding, reality-limit, realm of space, inconceivable realm or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking true suchness or permanent or impermanent, therefore seeking dharma-realm through to the inconceivable realm or permanent or impermanent; therefore seeking true suchness or pleasant or suffering; therefore seeking dharma-realm through to the inconceivable realm or pleasant or suffering; therefore seeking true suchness or self or non-self, therefore seeking dharma-realm through to the inconceivable realm or self or non-self; therefore seeking true suchness or pure or impure, therefore seeking dharma-realm through to the inconceivable realm or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking true suchness or permanent or impermanent, seeking dharma-realm through to the inconceivable realm or permanent or impermanent; seeking true suchness or pleasant or suffering; seeking dharma-realm through to the inconceivable realm or pleasant or suffering; seeking true suchness or self or non-self, seeking dharma-realm through to the inconceivable realm or self or non-self; seeking true suchness or pure or impure, seeking dharma-realm through to the inconceivable realm or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says Noble Truth of Suffering or permanent or impermanent, says Noble Truths of Arising, Cessation, and the Path or permanent or impermanent; says Noble Truth of Suffering or pleasant or suffering; says Noble Truths of Arising, Cessation, and the Path or pleasant or suffering; says Noble Truth of Suffering or self or non-self, says Noble Truths of Arising, Cessation, and the Path or self or non-self; says Noble Truth of Suffering or pure or impure, says Noble Truths of Arising, Cessation, and the Path or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking Noble Truth of Suffering or permanent or impermanent, therefore seeking Noble Truths of Arising, Cessation, and the Path or permanent or impermanent; therefore seeking Noble Truth of Suffering or pleasant or suffering; therefore seeking Noble Truths of Arising, Cessation, and the Path or pleasant or suffering; therefore seeking Noble Truth of Suffering or self or non-self, therefore seeking Noble Truths of Arising, Cessation, and the Path or self or non-self; therefore seeking Noble Truth of Suffering or pure or impure, therefore seeking Noble Truths of Arising, Cessation, and the Path or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking Noble Truth of Suffering or permanent or impermanent, seeking Noble Truths of Arising, Cessation, and the Path or permanent or impermanent; seeking Noble Truth of Suffering or pleasant or suffering; seeking Noble Truths of Arising, Cessation, and the Path or pleasant or suffering; seeking Noble Truth of Suffering or self or non-self, seeking Noble Truths of Arising, Cessation, and the Path or self or non-self; seeking Noble Truth of Suffering or pure or impure, seeking Noble Truths of Arising, Cessation, and the Path or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says bốn Meditative Concentration or permanent or impermanent, says four Immeasurables, four Formless Concentrations or permanent or impermanent; says bốn Meditative Concentration or pleasant or suffering; says four Immeasurables, four Formless Concentrations or pleasant or suffering; says bốn Meditative Concentration or self or non-self, says four Immeasurables, four Formless Concentrations or self or non-self; says bốn Meditative Concentration or pure or impure, says four Immeasurables, four Formless Concentrations or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking bốn Meditative Concentration or permanent or impermanent, therefore seeking four Immeasurables, four Formless Concentrations or permanent or impermanent; therefore seeking bốn Meditative Concentration or pleasant or suffering; therefore seeking four Immeasurables, four Formless Concentrations or pleasant or suffering; therefore seeking bốn Meditative Concentration or self or non-self, therefore seeking four Immeasurables, four Formless Concentrations or self or non-self; therefore seeking bốn Meditative Concentration or pure or impure, therefore seeking four Immeasurables, four Formless Concentrations or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking bốn Meditative Concentration or permanent or impermanent, seeking four Immeasurables, four Formless Concentrations or permanent or impermanent; seeking bốn Meditative Concentration or pleasant or suffering; seeking four Immeasurables, four Formless Concentrations or pleasant or suffering; seeking bốn Meditative Concentration or self or non-self, four Immeasurables, four Formless Concentrations or self or non-self; seeking bốn Meditative Concentration or pure or impure, seeking four Immeasurables, four Formless Concentrations or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says eight Liberations or permanent or impermanent, says eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or permanent or impermanent; says eight Liberations or pleasant or suffering; says eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or pleasant or suffering; says eight Liberations or self or non-self, says eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or self or non-self; says eight Liberations or pure or impure, says eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking eight Liberations or permanent or impermanent, therefore seeking eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or permanent or impermanent; therefore seeking eight Liberations or pleasant or suffering; therefore seeking eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or pleasant or suffering; therefore seeking eight Liberations or self or non-self, therefore seeking eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or self or non-self; therefore seeking eight Liberations or pure or impure, therefore seeking eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking eight Liberations or permanent or impermanent, seeking eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or permanent or impermanent; seeking eight Liberations or pleasant or suffering; seeking eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or pleasant or suffering; seeking eight Liberations or self or non-self, seeking eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or self or non-self; seeking eight Liberations or pure or impure, seeking eight Bases of Mastery, nine Sequential Concentrations, ten Totalities or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says bốn Niệm abide in or permanent or impermanent, says four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path or permanent or impermanent; says bốn Niệm abide in or pleasant or suffering; says four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path or pleasant or suffering; says bốn Niệm abide in or self or non-self, says four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path or self or non-self; says bốn Niệm abide in or pure or impure, says four Right Efforts, four Bases of Supernatural Power, five Spiritual Faculties, five Powers, seven Factors of Enlightenment, eight-fold Noble Path or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking bốn Niệm abide in or permanent or impermanent, therefore seeking four Right Efforts through to eight-fold Noble Path or permanent or impermanent; therefore seeking bốn Niệm abide in or pleasant or suffering; therefore seeking four Right Efforts through to eight-fold Noble Path or pleasant or suffering; therefore seeking bốn Niệm abide in or self or non-self, therefore seeking four Right Efforts through to eight-fold Noble Path or self or non-self; therefore seeking bốn Niệm abide in or pure or impure, therefore seeking four Right Efforts through to eight-fold Noble Path or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking bốn Niệm abide in or permanent, or impermanent, seeking four Right Efforts through to eight-fold Noble Path or permanent or impermanent; seeking bốn Niệm abide in or pleasant or suffering; seeking four Right Efforts through to eight-fold Noble Path or pleasant or suffering; seeking bốn Niệm abide in or self or non-self, seeking four Right Efforts through to eight-fold Noble Path or self or non-self; seeking bốn Niệm abide in or pure or impure, seeking four Right Efforts through to eight-fold Noble Path or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says Liberation Gateway of Emptiness or permanent or impermanent, says Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or permanent or impermanent; says Liberation Gateway of Emptiness or pleasant or suffering; says Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or pleasant or suffering; says Liberation Gateway of Emptiness or self or non-self, says Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or self or non-self; says Liberation Gateway of Emptiness or pure or impure, says Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking Liberation Gateway of Emptiness or permanent or impermanent, therefore seeking Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or permanent or impermanent; therefore seeking Liberation Gateway of Emptiness or pleasant or suffering; therefore seeking Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or pleasant or suffering; therefore seeking Liberation Gateway of Emptiness or self or non-self, therefore seeking Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or self or non-self; therefore seeking Liberation Gateway of Emptiness or pure or impure, therefore seeking Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women Liberation Gateway of Emptiness or permanent or impermanent, seeking Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or permanent or impermanent; seeking Liberation Gateway of Emptiness or pleasant or suffering; seeking Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or pleasant or suffering; seeking Liberation Gateway of Emptiness or self or non-self, seeking Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or self or non-self; seeking Liberation Gateway of Emptiness or pure or impure, seeking Liberation Gateway of Signlessness, Liberation Gateway of Wishlessness or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says five Eyes or permanent or impermanent, says six Supernormal Powers or permanent or impermanent; says five Eyes or pleasant or suffering; says six Supernormal Powers or pleasant or suffering; says five Eyes or self or non-self, says six Supernormal Powers or self or non-self; says five Eyes or pure or impure, says six Supernormal Powers or pure or impure, causes people is capable of relying on the dharma as such and tu tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking five Eyes or permanent or impermanent, therefore seeking six Supernormal Powers or permanent meditative concentration or impermanent; therefore seeking five Eyes or pleasant meditative concentration or suffering; therefore seeking six Supernormal Powers or pleasant meditative concentration or suffering; therefore seeking five Eyes or self or non-self, therefore seeking six Supernormal Powers or self or non-self; therefore seeking five Eyes or pure or impure, therefore seeking six Supernormal Powers or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking five Eyes or permanent or impermanent, seeking six Supernormal Powers or permanent or impermanent; seeking five Eyes or pleasant or suffering; seeking six Supernormal Powers or pleasant or suffering; seeking five Eyes or self or non-self, seeking six Supernormal Powers or self or non-self; seeking five Eyes or pure or impure, seeking six Supernormal Powers or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says ten Powers of the Buddha or permanent or impermanent, says four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities or permanent or impermanent; says ten Powers of the Buddha or pleasant or suffering; says four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities or pleasant or suffering; says ten Powers of the Buddha or self or non-self, four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities or self or non-self; says ten Powers of the Buddha or pure or impure, says four Fearlessnesses, four Analytical Knowledges, great Loving-kindness, great Compassion, great Sympathetic Joy, great Equanimity, eighteen unique Buddha qualities or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking ten Powers of the Buddha or permanent or impermanent, therefore seeking four Fearlessnesses through to eighteen unique Buddha qualities or permanent or impermanent; therefore seeking ten Powers of the Buddha or pleasant or suffering; therefore seeking four Fearlessnesses through to eighteen unique Buddha qualities or pleasant or suffering; therefore seeking ten Powers of the Buddha or self or non-self, therefore seeking four Fearlessnesses through to eighteen unique Buddha qualities or self or non-self; therefore seeking ten Powers of the Buddha or pure or impure, therefore seeking four Fearlessnesses through to eighteen unique Buddha qualities or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking ten Powers of the Buddha or permanent or impermanent, seeking four Fearlessnesses through to eighteen unique Buddha qualities or permanent or impermanent; seeking ten Powers of the Buddha or pleasant or suffering; seeking four Fearlessnesses through to eighteen unique Buddha qualities or pleasant or suffering; seeking ten Powers of the Buddha or self or non-self, seeking four Fearlessnesses through to eighteen unique Buddha qualities or self or non-self; seeking ten Powers of the Buddha or pure or impure, seeking four Fearlessnesses through to eighteen unique Buddha qualities or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says dharma of non-forgetfulness or permanent or impermanent, says nature of ever-present equanimity or permanent or impermanent; says dharma of non-forgetfulness or pleasant or suffering; says nature of ever-present equanimity or pleasant or suffering; says dharma of non-forgetfulness or self or non-self, says nature of ever-present equanimity or self or non-self; says dharma of non-forgetfulness or pure or impure, says nature of ever-present equanimity or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking dharma of non-forgetfulness or permanent or impermanent, therefore seeking nature of ever-present equanimity or permanent or impermanent; therefore seeking dharma of non-forgetfulness or pleasant or suffering; therefore seeking nature of ever-present equanimity or pleasant or suffering; therefore seeking dharma of non-forgetfulness or self or non-self, therefore seeking nature of ever-present equanimity or self or non-self; therefore seeking dharma of non-forgetfulness or pure or impure, therefore seeking nature of ever-present equanimity or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking dharma of non-forgetfulness or permanent or impermanent, seeking nature of ever-present equanimity or permanent or impermanent; seeking dharma of non-forgetfulness or pleasant or suffering; seeking nature of ever-present equanimity or pleasant or suffering; seeking dharma of non-forgetfulness or self or non-self, seeking nature of ever-present equanimity or self or non-self; seeking dharma of non-forgetfulness or pure or impure, seeking nature of ever-present equanimity or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says Knowledge of All or permanent or impermanent, says Knowledge of Path-Aspects, Knowledge of All-Aspects or permanent or impermanent; says Knowledge of All or pleasant or suffering; says Knowledge of Path-Aspects, Knowledge of All-Aspects or pleasant or suffering; says Knowledge of All or self or non-self, says Knowledge of Path-Aspects, Knowledge of All-Aspects or self or non-self; says Knowledge of All or pure or impure, says Knowledge of Path-Aspects, Knowledge of All-Aspects or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking Knowledge of All or permanent or impermanent, therefore seeking Knowledge of Path-Aspects, Knowledge of All-Aspects or permanent or impermanent; therefore seeking Knowledge of All or pleasant or suffering; therefore seeking Knowledge of Path-Aspects, Knowledge of All-Aspects or pleasant or suffering; therefore seeking Knowledge of All or self or non-self, therefore seeking Knowledge of Path-Aspects, Knowledge of All-Aspects or self or non-self; therefore seeking Knowledge of All or pure or impure, therefore seeking Knowledge of Path-Aspects, Knowledge of All-Aspects or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking Knowledge of All or permanent or impermanent, seeking Knowledge of Path-Aspects, Knowledge of All-Aspects or permanent or impermanent; seeking Knowledge of All or pleasant or suffering; seeking Knowledge of Path-Aspects, Knowledge of All-Aspects or pleasant or suffering; seeking Knowledge of All or self or non-self, seeking Knowledge of Path-Aspects, Knowledge of All-Aspects or self or non-self; seeking Knowledge of All or pure or impure, seeking Knowledge of Path-Aspects, Knowledge of All-Aspects or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says all Dharani gateways or permanent or impermanent, says all Samadhi gateways or permanent, or impermanent; says all Dharani gateways or pleasant or suffering; says all Samadhi gateways or pleasant, or suffering; says all Dharani gateways or self, or non-self, says all Samadhi gateways or self or non-self; says all Dharani gateways or pure or impure, says all Samadhi gateways or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking all Dharani gateways or permanent or impermanent, therefore all Samadhi gateways or permanent or impermanent; therefore seeking all Dharani gateways or pleasant or suffering; therefore seeking all Samadhi gateways or pleasant or suffering; therefore seeking all Dharani gateways or self or non-self, therefore seeking all Samadhi gateways or self or non-self; therefore seeking all Dharani gateways or pure or impure, therefore seeking all Samadhi gateways or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking all Dharani gateways or permanent or impermanent, seeking all Samadhi gateways or permanent or impermanent; seeking all Dharani gateways or pleasant or suffering; seeking all Samadhi gateways or pleasant or suffering; seeking all Dharani gateways or self or non-self, seeking all Samadhi gateways or self or non-self; seeking all Dharani gateways or pure or impure, seeking all Samadhi gateways or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says Stream-entry Path, Stream-entry Fruit or permanent or impermanent, says Once-returner Path, Once-returner Fruit, Non-returner Path, Non-returner Fruit, Arahant Path, Arahant Fruit or permanent or impermanent; says Stream-entry Path, Stream-entry Fruit or pleasant or suffering; says Once-returner Path, Once-returner Fruit, Non-returner Path, Non-returner Fruit, Arahant Path, A-la- hán attainment or pleasant or suffering; says Stream-entry Path, Stream-entry Fruit or self or non-self, says Once-returner Path, Once-returner Fruit, Non-returner Path, Non-returner Fruit, Arahant Path, Arahant Fruit or self or non-self; says Stream-entry Path, Stream-entry Fruit or pure or impure, says Once-returner Path, Once-returner Fruit, Non-returner Path, Non-returner Fruit, Arahant Path, Arahant Fruit or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking Stream-entry Path, Stream-entry Fruit or permanent or impermanent, therefore seeking Once-returner Path through to Arahant Fruit or permanent or impermanent; therefore seeking Stream-entry Path, Stream-entry Fruit or pleasant or suffering; therefore seeking Once-returner Path through to Arahant Fruit or pleasant or suffering; therefore seeking Stream-entry Path, Stream-entry Fruit or self or non-self, therefore seeking Once-returner Path through to Arahant Fruit or self or non-self; therefore seeking Stream-entry Path, Stream-entry Fruit or pure or impure, therefore seeking Once-returner Path through to Arahant Fruit or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking Stream-entry Path, Stream-entry Fruit or permanent or impermanent, seeking Once-returner Path through to Arahant Fruit or permanent or impermanent; seeking Stream-entry Path, Stream-entry Fruit or pleasant or suffering; seeking Once-returner Path through to Arahant Fruit or pleasant or suffering; seeking Stream-entry Path, Stream-entry Fruit or self or non-self, seeking Once-returner Path through to Arahant Fruit or self or non-self; seeking Stream-entry Path, Stream-entry Fruit or pure or impure, seeking Once-returner Path through to Arahant Fruit or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says all Pratyekabuddha attainment or permanent or impermanent; says all Pratyekabuddha attainment or pleasant or suffering; says all Pratyekabuddha attainment or self or non-self; says all Pratyekabuddha attainment or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking all Pratyekabuddha attainment or permanent or impermanent; therefore seeking all Pratyekabuddha attainment or pleasant or suffering; therefore seeking all Pratyekabuddha attainment or self or non-self; therefore seeking all Pratyekabuddha attainment or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking all Pratyekabuddha attainment or permanent or impermanent; seeking all Pratyekabuddha attainment or pleasant or suffering; seeking all Pratyekabuddha attainment or self or non-self; seeking all Pratyekabuddha attainment or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says all Great Bodhisattva practice or permanent or impermanent; says all Great Bodhisattva practice or pleasant or suffering; says all Great Bodhisattva practice or self or non-self; says all Great Bodhisattva practice or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking all Great Bodhisattva practice or permanent or impermanent; therefore seeking Great Bodhisattva practice or pleasant or suffering; therefore seeking all Great Bodhisattva practice or self or non-self; therefore seeking all Great Bodhisattva practice or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking all Great Bodhisattva practice or permanent or impermanent; seeking all Great Bodhisattva practice or pleasant or suffering; seeking all Great Bodhisattva practice or self or non-self; seeking all Great Bodhisattva practice or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.
Kauśika, as before has said, one should know, all is says regarding Perfection of Diligent Effort approximate following oriented toward attainment.
Furthermore, Kauśika, if good men and women because people raised the aspiration Unsurpassed Bodhi and says supreme fruit of Enlightenment of all Buddhas or permanent or impermanent; says supreme fruit of Enlightenment of all Buddhas or pleasant or suffering; says supreme fruit of Enlightenment of all Buddhas or self or non-self; says supreme fruit of Enlightenment of all Buddhas or pure or impure, causes people is capable of relying on the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort. Furthermore, it is said: One who practices tinh tấn should seeking supreme fruit of Enlightenment of all Buddhas or permanent or impermanent; therefore seeking supreme fruit of Enlightenment of all Buddhas or pleasant or suffering; therefore seeking supreme fruit of Enlightenment of all Buddhas or self or non-self; therefore seeking supreme fruit of Enlightenment of all Buddhas or pure or impure, causes people is capable of seeking the dharma as such and practice tinh tấn for is practice Perfection of Diligent Effort.
Kauśika, if good men and women seeking supreme fruit of Enlightenment of all Buddhas or permanent or impermanent; seeking supreme fruit of Enlightenment of all Buddhas or pleasant or suffering; seeking supreme fruit of Enlightenment of all Buddhas or self or non-self; seeking supreme fruit of Enlightenment of all Buddhas or pure or impure as such, in order to relying on the dharma this and practice tinh tấn then I call this practice Perfection of Diligent Effort approximate following oriented toward attainment.