大般若波羅蜜多経 巻百六十二 (Mahaprajnaparamita Sutra Vol. 162)

The Perfection of Giving

Further, O Kausika an epithet for Indra, the king of the gods, if a good man or a good woman wishes to generate the supreme spirit of enlightenment original: "Anuttara-samyak-sambodhi", they should contemplate the Dana-paramita Perfection of Giving. One should not contemplate the nose or the olfactory realm The organ of smell and its sensory field.

If a good man wishes to practice the Dana-paramita, he should not contemplate the nose or the olfactory realm, nor the various sensations arising from the contact of the nose and the olfactory realm, whether they are permanent or impermanent. Why is this? The nose and the olfactory realm are empty in their own nature. The olfactory realm and the sensations born from the contact of the nose and the olfactory realm are, in their own nature, just that—the nature of the olfactory realm.

The olfactory realm, and even the contact of the nose, and the various sensations born from that contact—their own nature is also not their own nature. If one speaks of the Dana-paramita, in this Dana-paramita, it cannot be apprehended; those states of permanence and impermanence cannot be apprehended. The olfactory realm, and even the contact of the nose, and the various sensations born from that contact, all cannot be apprehended. Those states of permanence and impermanence are likewise the same.

Good man, you should practice the Dana-paramita by not contemplating the nose, the olfactory realm, the realm of olfactory consciousness, or the various sensations born from the contact of the nose and the olfactory realm, whether they are permanent or impermanent. Why is this? The nose and the olfactory realm are empty in their own nature. The olfactory realm and the sensations born from the contact of the nose and the olfactory realm are, in their own nature, just that—the nature of the olfactory realm.

The olfactory realm, and even the contact of the nose, and the various sensations born from that contact—their own nature is also not their own nature. The olfactory realm, and even the contact of the nose, and the various sensations born from that contact—their own nature is also not their own nature.

If one speaks of the Dana-paramita, in this Dana-paramita, it cannot be apprehended; those states of pleasure and suffering also cannot be apprehended. For what reason? In this context, there is not even an olfactory realm to be apprehended; how could there be a sensation of pleasure?

The text repeats a meditative formula concerning the emptiness of the nose, the olfactory realm, and the resulting consciousness, iterating this pattern through multiple cycles of the same philosophical inquiry.

If a good man should practice the Dana-paramita, he should not contemplate the nose, the olfactory realm, the realm of olfactory consciousness, or the various sensations born from the contact of the nose and the olfactory realm, whether they are permanent or impermanent.

Why is this? The nose and the olfactory realm are empty in their own nature. The olfactory realm, and the sensations born from the contact of the nose and the olfactory realm, are, in their own nature, just that—the nature of the olfactory realm. The olfactory realm, and even the contact of the nose, and the various sensations born from that contact—their own nature is also not their own nature.

If one speaks of the Dana-paramita, in this Dana-paramita, it cannot be apprehended; those states of pleasure and suffering also cannot be apprehended. For what reason? In this context, there is not even an olfactory realm to be apprehended; how could there be a sensation of pleasure?

[... The text continues with repetitive iterations of the above logic concerning the nature of emptiness regarding the olfactory sense and the Perfection of Giving ...]

If a good man should practice the Dana-paramita...