THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 147
Chapter 30: COMPARING MERITS (45)
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 mind-element or permanent or impermanent; should not observe dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions or permanent or impermanent. Why? Because mind-element and the inherent nature of mind-element is không; dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions and the inherent nature of dharma-element through to the feelings arising from mind-contact as conditions is không; the inherent nature of mind-element those than it is not inherent nature, the inherent nature of dharma-element through to the feelings arising from mind-contact as conditions those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, mind-element cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; dharma-element through to the feelings arising from mind-contact as conditions all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even mind-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 mind-element or pleasant or suffering; should not observe dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions or pleasant or suffering. Why? Because mind-element and the inherent nature of mind-element is không; dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions and the inherent nature of dharma-element through to the feelings arising from mind-contact as conditions is không; the inherent nature of mind-element those than it is not inherent nature, the inherent nature of dharma-element through to the feelings arising from mind-contact as conditions those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, mind-element cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; dharma-element through to the feelings arising from mind-contact as conditions all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even mind-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 mind-element or self or non-self; should not observe dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions or self or non-self. Why? Because mind-element and the inherent nature of mind-element is không; dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions and the inherent nature of dharma-element through to the feelings arising from mind-contact as conditions is không; the inherent nature of mind-element those than it is not inherent nature, the inherent nature of dharma-element through to the feelings arising from mind-contact as conditions those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, mind-element cannot apprehended, the self and non-self [nature] also cannot be apprehended; dharma-element through to the feelings arising from mind-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 mind-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 mind-element or pure or impure; should not observe dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions or pure or impure. Why? Because mind-element and the inherent nature of mind-element is không; dharma-element, mind-consciousness-element and mind-contact together with the feelings arising from mind-contact as conditions and the inherent nature of dharma-element through to the feelings arising from mind-contact as conditions is không; the inherent nature of mind-element those than it is not inherent nature, the inherent nature of dharma-element through to the feelings arising from mind-contact as conditions those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, mind-element cannot apprehended, the pure and impure [nature] also cannot be apprehended; dharma-element through to the feelings arising from mind-contact as conditions all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even mind-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 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 earth-element or permanent or impermanent; not should water, fire, wind, space, and consciousness-elements or permanent or impermanent. Why? Because earth-element and the inherent nature of earth-element is không; water, fire, wind, space, and consciousness-elements and the inherent nature of water, fire, wind, space, and consciousness-elements is không; the inherent nature of earth-element those than it is not inherent nature, the inherent nature of water, fire, wind, space, and consciousness-elements those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, earth-element cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; water, fire, wind, space, and consciousness-elements all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even earth-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 earth-element or pleasant or suffering; should not observe water, fire, wind, space, and consciousness-elements or pleasant or suffering. Why? Because earth-element and the inherent nature of earth-element is không; water, fire, wind, space, and consciousness-elements and the inherent nature of water, fire, wind, space, and consciousness-elements is không; the inherent nature of earth-element those than it is not inherent nature, the inherent nature of water, fire, wind, space, and consciousness-elements those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, earth-element cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; water, fire, wind, space, and consciousness-elements all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even earth-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 earth-element or self or non-self; should not observe water, fire, wind, space, and consciousness-elements or self or non-self. Why? Because earth-element and the inherent nature of earth-element is không; water, fire, wind, space, and consciousness-elements and the inherent nature of water, fire, wind, space, and consciousness-elements is không; the inherent nature of earth-element those than it is not inherent nature, the inherent nature of water, fire, wind, space, and consciousness-elements those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, earth-element cannot apprehended, the self and non-self [nature] also cannot be apprehended; water, fire, wind, space, and consciousness-elements all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even earth-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 earth-element or pure or impure; should not observe water, fire, wind, space, and consciousness-elements or pure or impure. Why? Because earth-element and the inherent nature of earth-element is không; water, fire, wind, space, and consciousness-elements and the inherent nature of water, fire, wind, space, and consciousness-elements is không; the inherent nature of earth-element those than it is not inherent nature, inherent nature water, fire, wind, space, and consciousness-elements those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, earth-element cannot apprehended, the pure and impure [nature] also cannot be apprehended; water, fire, wind, space, and consciousness-elements all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even earth-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 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 ignorance or permanent or impermanent; should not observe formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress or permanent or impermanent. Why? Because ignorance and the inherent nature of ignorance is không; formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress and the inherent nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress is không; the inherent nature of ignorance those than it is not inherent nature, the inherent nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, ignorance cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even ignorance? 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 ignorance or pleasant or suffering; should not observe formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress or pleasant or suffering. Why? Because ignorance and the inherent nature of ignorance is không; formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress and the inherent nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress is không; the inherent nature of ignorance those than it is not inherent nature, the inherent nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, ignorance cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even ignorance? 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 ignorance or self or non-self; should not observe formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress or self or non-self. Why? Because ignorance and the inherent nature of ignorance is không; formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress and the inherent nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress is không; the inherent nature of ignorance those than it is not inherent nature, the inherent nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, ignorance cannot apprehended, the self and non-self [nature] also cannot be apprehended; formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even ignorance? 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 ignorance or pure or impure; should not observe formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress or pure or impure. Why? Because ignorance and the inherent nature of ignorance is không; formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow-lamentation-suffering-dejection-distress and the inherent nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress is không; the inherent nature of ignorance those than it is not inherent nature, the inherent nature of formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, ignorance cannot apprehended, the pure and impure [nature] also cannot be apprehended; formations through to aging-and-death, sorrow-lamentation-suffering-dejection-distress all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even ignorance? 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 giving or permanent or impermanent; should not observe Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom or permanent or impermanent. Why? Because giving and the inherent nature of giving is không; Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom and the inherent nature of Pure Precepts through to Perfection of Wisdom is không; the inherent nature of giving those than it is not inherent nature, the inherent nature of Pure Precepts through to Perfection of Wisdom those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, giving cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; Pure Precepts through to Perfection of Wisdom all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even giving? 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 giving or pleasant or suffering; should not observe Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom or pleasant or suffering. Why? Because giving and the inherent nature of giving is không; Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom and the inherent nature of Pure Precepts through to Perfection of Wisdom is không; the inherent nature of giving those than it is not inherent nature, the inherent nature of Pure Precepts through to Perfection of Wisdom those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, giving cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; Pure Precepts through to Perfection of Wisdom all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even giving? 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 giving or self or non-self; should not observe Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom or self or non-self. Why? Because giving and the inherent nature of giving is không; Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom and the inherent nature of Pure Precepts through to Perfection of Wisdom is không; the inherent nature of giving those than it is not inherent nature, the inherent nature of Pure Precepts through to Perfection of Wisdom those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, giving cannot apprehended, the self and non-self [nature] also cannot be apprehended; Pure Precepts through to Perfection of Wisdom all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even giving? 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 giving or pure or impure; should not observe Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom or pure or impure. Why? Because giving and the inherent nature of giving is không; Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, Perfection of Wisdom and the inherent nature of Pure Precepts through to Perfection of Wisdom is không; the inherent nature of giving those than it is not inherent nature, inherent nature Pure Precepts through to Perfection of Wisdom those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, giving cannot apprehended, the pure and impure [nature] also cannot be apprehended; Pure Precepts through to Perfection of Wisdom all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even giving? 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 internal emptiness or permanent or impermanent; should not observe 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. Why? Because internal emptiness and the inherent nature of internal emptiness is không; 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 and the inherent nature of external emptiness through to emptiness of non-nature-self-nature is không; the inherent nature of internal emptiness those than it is not inherent nature, the inherent nature of external emptiness through to emptiness of non-nature-self-nature those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, internal emptiness cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; external emptiness through to emptiness of non-nature-self-nature all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even internal emptiness? 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 internal emptiness or pleasant or suffering; should not observe 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. Why? Because internal emptiness and the inherent nature of internal emptiness is không; 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 and inherent nature external emptiness through to emptiness of non-nature-self-nature is không; the inherent nature of internal emptiness those than it is not inherent nature, the inherent nature of external emptiness through to emptiness of non-nature-self-nature those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, internal emptiness cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; external emptiness through to emptiness of non-nature-self-nature all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even internal emptiness? 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 internal emptiness or self or non-self; should not observe 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. Why? Because internal emptiness and the inherent nature of internal emptiness is không; 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 and the inherent nature of external emptiness through to emptiness of non-nature-self-nature is không; the inherent nature of internal emptiness those than it is not inherent nature, the inherent nature of external emptiness through to emptiness of non-nature-self-nature those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, internal emptiness cannot apprehended, the self and non-self [nature] also cannot be apprehended; external emptiness through to emptiness of non-nature-self-nature all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even internal emptiness? 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 internal emptiness or pure or impure; should not observe 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. Why? Because internal emptiness and the inherent nature of internal emptiness is không; 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 and the inherent nature of external emptiness through to emptiness of non-nature-self-nature is không; the inherent nature of internal emptiness those than it is not inherent nature, inherent nature external emptiness through to emptiness of non-nature-self-nature those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, internal emptiness cannot apprehended, the pure and impure [nature] also cannot be apprehended; external emptiness through to emptiness of non-nature-self-nature all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even internal emptiness? 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 true suchness or permanent or impermanent; should not observe 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. Why? Because true suchness and the inherent nature of true suchness is không; 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 and the inherent nature of dharma-realm through to the inconceivable realm is không; the inherent nature of true suchness those than it is not inherent nature, the inherent nature of dharma-realm through to the inconceivable realm those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, true suchness cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; dharma-realm through to the inconceivable realm all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even true suchness? 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 true suchness or pleasant or suffering; should not observe 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. Why? Because true suchness and the inherent nature of true suchness is không; 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 and the inherent nature of dharma-realm through to the inconceivable realm is không; the inherent nature of true suchness those than it is not inherent nature, the inherent nature of dharma-realm through to the inconceivable realm those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, true suchness cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; dharma-realm through to the inconceivable realm all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even true suchness? 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 true suchness or self or non-self; should not observe 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. Why? Because true suchness and the inherent nature of true suchness is không; 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 and the inherent nature of dharma-realm through to the inconceivable realm is không; the inherent nature of true suchness those than it is not inherent nature, the inherent nature of dharma-realm through to the inconceivable realm those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, true suchness cannot apprehended, the self and non-self [nature] also cannot be apprehended; dharma-realm through to the inconceivable realm all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even true suchness? 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 true suchness or pure or impure; should not observe 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. Why? Because true suchness and the inherent nature of true suchness is không; 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 and the inherent nature of dharma-realm through to the inconceivable realm is không; the inherent nature of true suchness those than it is not inherent nature, inherent nature dharma-realm through to the inconceivable realm those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, true suchness cannot apprehended, the pure and impure [nature] also cannot be apprehended; dharma-realm through to the inconceivable realm all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even true suchness? 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 Noble Truth of Suffering or permanent or impermanent; not should Noble Truths of Arising, Cessation, and the Path or permanent or impermanent. Why? Because Noble Truth of Suffering and the inherent nature of Noble Truth of Suffering is không; Noble Truths of Arising, Cessation, and the Path and the inherent nature of Noble Truths of Arising, Cessation, and the Path is không; the inherent nature of Noble Truth of Suffering those than it is not inherent nature, the inherent nature of Noble Truths of Arising, Cessation, and the Path those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, Noble Truth of Suffering cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; Noble Truths of Arising, Cessation, and the Path all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even Noble Truth of Suffering? 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 Noble Truth of Suffering or pleasant or suffering; should not observe Noble Truths of Arising, Cessation, and the Path or pleasant or suffering. Why? Because Noble Truth of Suffering and the inherent nature of Noble Truth of Suffering is không; Noble Truths of Arising, Cessation, and the Path and the inherent nature of Noble Truths of Arising, Cessation, and the Path is không; the inherent nature of Noble Truth of Suffering those than it is not inherent nature, the inherent nature of Noble Truths of Arising, Cessation, and the Path those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, Noble Truth of Suffering cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; Noble Truths of Arising, Cessation, and the Path all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even Noble Truth of Suffering? 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 Noble Truth of Suffering or self or non-self; should not observe Noble Truths of Arising, Cessation, and the Path or self or non-self. Why? Because Noble Truth of Suffering and the inherent nature of Noble Truth of Suffering is không; Noble Truths of Arising, Cessation, and the Path and the inherent nature of Noble Truths of Arising, Cessation, and the Path is không; the inherent nature of Noble Truth of Suffering those than it is not inherent nature, the inherent nature of Noble Truths of Arising, Cessation, and the Path those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, Noble Truth of Suffering cannot apprehended, the self and non-self [nature] also cannot be apprehended; Noble Truths of Arising, Cessation, and the Path all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even Noble Truth of Suffering? 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 Noble Truth of Suffering or pure or impure; should not observe Noble Truths of Arising, Cessation, and the Path or pure or impure. Why? Because Noble Truth of Suffering and the inherent nature of Noble Truth of Suffering is không; Noble Truths of Arising, Cessation, and the Path and the inherent nature of Noble Truths of Arising, Cessation, and the Path is không; the inherent nature of Noble Truth of Suffering those than it is not inherent nature, inherent nature Noble Truths of Arising, Cessation, and the Path those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, Noble Truth of Suffering cannot apprehended, the pure and impure [nature] also cannot be apprehended; Noble Truths of Arising, Cessation, and the Path all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even Noble Truth of Suffering? 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 four Meditative Concentration or permanent or impermanent; not should four Immeasurables, four Formless Concentrations or permanent or impermanent. Why? Because four Meditative Concentration and the inherent nature of four Meditative Concentration is không; four Immeasurables, four Formless Concentrations and the inherent nature of four Immeasurables, four Formless Concentrations is không; the inherent nature of four Meditative Concentration those than it is not inherent nature, the inherent nature of four Immeasurables, four Formless Concentrations those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, four Meditative Concentration cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended; four Immeasurables, four Formless Concentrations all cannot apprehended, the permanent and impermanent [nature] also cannot be apprehended. Why? Because within there there is still not even four Meditative Concentration? 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 four Meditative Concentration or pleasant or suffering; should not observe four Immeasurables, four Formless Concentrations or pleasant or suffering. Why? Because four Meditative Concentration and the inherent nature of four Meditative Concentration is không; four Immeasurables, four Formless Concentrations and the inherent nature of four Immeasurables, four Formless Concentrations is không; the inherent nature of four Meditative Concentration those than it is not inherent nature, the inherent nature of four Immeasurables, four Formless Concentrations those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, four Meditative Concentration cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended; four Immeasurables, four Formless Concentrations all cannot apprehended, the pleasant and suffering [nature] also cannot be apprehended. Why? Because within there there is still not even four Meditative Concentration? 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 four Meditative Concentration or self or non-self; should not observe four Immeasurables, four Formless Concentrations or self or non-self. Why? Because four Meditative Concentration and the inherent nature of four Meditative Concentration is không; four Immeasurables, four Formless Concentrations and the inherent nature of four Immeasurables, four Formless Concentrations is không; the inherent nature of four Meditative Concentration those than it is not inherent nature, the inherent nature of four Immeasurables, four Formless Concentrations those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, four Meditative Concentration cannot apprehended, the self and non-self [nature] also cannot be apprehended; four Immeasurables, four Formless Concentrations all cannot apprehended, the self and non-self [nature] also cannot be apprehended. Why? Because within there there is still not even four Meditative Concentration? 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 four Meditative Concentration or pure or impure; should not observe four Immeasurables, four Formless Concentrations or pure or impure. Why? Because four Meditative Concentration and the inherent nature of four Meditative Concentration is không; four Immeasurables, four Formless Concentrations and the inherent nature of four Immeasurables, four Formless Concentrations is không; the inherent nature of four Meditative Concentration those than it is not inherent nature, inherent nature four Immeasurables, four Formless Concentrations those also is not is inherent nature. If is not is inherent nature than it is Perfection of Wisdom. With regard to Perfection of Wisdom this, four Meditative Concentration cannot apprehended, the pure and impure [nature] also cannot be apprehended; four Immeasurables, four Formless Concentrations all cannot apprehended, the pure and impure [nature] also cannot be apprehended. Why? Because within there there is still not even four Meditative Concentration? 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.