Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大般若波羅蜜多經

Chinese title:大般若波羅蜜多經

📖10,490 words · ~42 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

Ānanda! You should know that, taking the nonduality of the stage of a pratyekabuddha as a skillful means, the non-arising of the stage of a pratyekabuddha as a skillful means, and the non-attainment of the stage of a pratyekabuddha as a skillful means, they dedicate the merit toward the knowledge of all-knowing wisdom and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics,

the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Ānanda! You should know that, taking the nonduality of the stage of a pratyekabuddha as a skillful means, the non-arising of the stage of a pratyekabuddha as a skillful means, and the non-attainment of the stage of a pratyekabuddha as a skillful means, they dedicate the merit toward the knowledge of all-knowing wisdom and abide in suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm.

Ānanda! You should know that, taking the nonduality of the stage of a pratyekabuddha as a skillful means, the non-arising of the stage of a pratyekabuddha as a skillful means, and the non-attainment of the stage of a pratyekabuddha as a skillful means, they dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Ānanda! You should know that, taking the nonduality of the practices of great bodhisattvas as a skillful means, the non-arising of the practices of great bodhisattvas as a skillful means, and the non-attainment of the practices of great bodhisattvas as a skillful means, they dedicate the merit toward the knowledge of all-knowing wisdom and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics,

Ānanda! You should know that, taking the nonduality of the practices of great bodhisattvas as a skillful means, the non-arising of the practices of great bodhisattvas as a skillful means, and the non-attainment of the practices of great bodhisattvas as a skillful means, they dedicate the merit toward the knowledge of all-knowing wisdom and abide in suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm.

Ananda, you should know that, taking the nonduality of the great bodhisattva practices as skillful means, the non-arising of the great bodhisattva practices as skillful means, and the non-apprehension of the great bodhisattva practices as skillful means, and dedicating them to the knowledge of all-knowing wisdom, they cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

Ananda, you should know that, taking the nonduality of the great bodhisattva practices as skillful means, the non-arising of the great bodhisattva practices as skillful means, and the non-apprehension of the great bodhisattva practices as skillful means, and dedicating them to the knowledge of all-knowing wisdom, they cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

Ananda, you should know that, taking the nonduality of the great bodhisattva practices as skillful means, the non-arising of the great bodhisattva practices as skillful means, and the non-apprehension of the great bodhisattva practices as skillful means, and dedicating them to the knowledge of all-knowing wisdom, they cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

Ananda, you should know that, taking the nonduality of the great bodhisattva practices as skillful means, the non-arising of the great bodhisattva practices as skillful means, and the non-apprehension of the great bodhisattva practices as skillful means, and dedicating them to the knowledge of all-knowing wisdom, they cultivate the Dharma of never losing mindfulness and the nature of perpetual equanimity.

Ananda, you should know that, taking the nonduality of the great bodhisattva practices as skillful means, the non-arising of the great bodhisattva practices as skillful means, and the non-apprehension of the great bodhisattva practices as skillful means, and dedicating them to the knowledge of all-knowing wisdom, they cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Ananda, you should know that, taking the nonduality of supreme enlightenment as skillful means, the non-arising of supreme enlightenment as skillful means, and the non-apprehension of supreme enlightenment as skillful means, and dedicating them to the knowledge of all-knowing wisdom, they abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics,

the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

Ananda, you should know that, taking the nonduality of supreme enlightenment as skillful means, the non-arising of supreme enlightenment as skillful means, and the non-apprehension of supreme enlightenment as skillful means, and dedicating them to the knowledge of all-knowing wisdom, they abide in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding nature of dharmas, the ultimate reality, the realm of space, and the inconceivable realm.

Ananda! You should know that, taking the nonduality of supreme enlightenment as a skillful means, the non-arising of supreme enlightenment as a skillful means, and the non-attainment of supreme enlightenment as a skillful means, they dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways.

The Venerable Ananda again addressed the Buddha: “World-Honored One! Why do they take the nonduality of form as a skillful means, the non-arising of form as a skillful means, and the non-attainment of form as a skillful means, dedicate the merit toward omniscience, and cultivate the prajnaparamita of giving, pure precepts, patient endurance, diligence, meditation, and wisdom?”

The Buddha said: “Ananda! Form and the nature of form are empty. Why is this so? Because the emptiness of form and the prajnaparamita of giving, pure precepts, patient endurance, diligence, meditation, and wisdom are nondual and not divided into two.”

“Ananda! Feeling, perception, formations, and consciousness, and the nature of feeling, perception, formations, and consciousness, are empty. Why is this so? Because the emptiness of feeling, perception, formations, and consciousness and the prajnaparamita of giving, pure precepts, patient endurance, diligence, meditation, and wisdom are nondual and not divided into two.

“Ananda! Therefore it is said that, taking the nonduality of form and so forth as a skillful means, the non-arising of form and so forth as a skillful means, and the non-attainment of form and so forth as a skillful means, they dedicate the merit toward omniscience and cultivate the prajnaparamita of giving, pure precepts, patient endurance, diligence, meditation, and wisdom.”

“World-Honored One! Why do they take the nonduality of form as a skillful means, the non-arising of form as a skillful means, and the non-attainment of form as a skillful means, dedicate the merit toward omniscience, and abide in internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence?”

“Ananda! Form and the nature of form are empty. Why is this so? Because the emptiness of form and that internal emptiness through the emptiness of the self-nature of nonexistence are nondual and not divided into two.”

“World-Honored One! Why do they take the nonduality of feeling, perception, formations, and consciousness as a skillful means, the non-arising of feeling, perception, formations, and consciousness as a skillful means, and the non-attainment of feeling, perception, formations, and consciousness as a skillful means, dedicate the merit toward omniscience, and abide in internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics,

the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?”

“Ananda! Feeling, perception, formations, and consciousness, and the nature of feeling, perception, formations, and consciousness, are empty. Why is this so? Because the emptiness of feeling, perception, formations, and consciousness and that internal emptiness through the emptiness of the self-nature of nonexistence are nondual and not divided into two.

“Ananda! Therefore it is said that, taking the nonduality of form and so forth as a skillful means, the non-arising of form and so forth as a skillful means, and the non-attainment of form and so forth as a skillful means, they dedicate the merit toward omniscience and abide in internal emptiness through the emptiness of the self-nature of nonexistence.”

“World-Honored One! Why do they take the nonduality of form as a skillful means, the non-arising of form as a skillful means, and the non-attainment of form as a skillful means, dedicate the merit toward omniscience, and abide in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm?”

“Ananda! Form and the nature of form are empty. Why is this so? Because the emptiness of form and that suchness through the inconceivable realm are nondual and not divided into two.”

“World-Honored One! Why do they take the nonduality of feeling, perception, formations, and consciousness as a skillful means, the non-arising of feeling, perception, formations, and consciousness as a skillful means, and the non-attainment of feeling, perception, formations, and consciousness as a skillful means, dedicate the merit toward omniscience, and abide in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm?”

“Ananda! Feeling, perception, formations, and consciousness, and the nature of feeling, perception, formations, and consciousness, are empty. Why is this so? Because the emptiness of feeling, perception, formations, and consciousness and that suchness through the inconceivable realm are nondual and not divided into two.

“Ananda! Therefore it is said that, taking the nonduality of form and so forth as a skillful means, the non-arising of form and so forth as a skillful means, and the non-attainment of form and so forth as a skillful means, they dedicate the merit toward omniscience and abide in suchness through the inconceivable realm.”

“Ananda! Form and the nature of form are empty. Why is this so? Because the emptiness of form and those Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.”

“Ananda! Feeling, perception, formations, and consciousness, and the nature of feeling, perception, formations, and consciousness, are empty. Why is this so? Because the emptiness of feeling, perception, formations, and consciousness and those Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

“Ananda! Therefore it is said that, taking the nonduality of form and so forth as a skillful means, the non-arising of form and so forth as a skillful means, and the non-attainment of form and so forth as a skillful means, they dedicate the merit toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path.”

“World-Honored One! Why do they take the nonduality of form as a skillful means, the non-arising of form as a skillful means, and the non-attainment of form as a skillful means, dedicate the merit toward omniscience, and cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments?”

Ananda! Form and the intrinsic nature of form are empty. Why is this? Because the emptiness of form and the four dhyanas, the four immeasurables, and the four formless absorptions are not two and are not divided into two.

Blessed One! Why, by taking the nonduality of feeling, perception, formations, and consciousness as a means, by taking the non-arising of feeling, perception, formations, and consciousness as a means, and by taking the non-apprehension of feeling, perception, formations, and consciousness as a means, does one dedicate the merit toward all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! Feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty. Why is this? Because the emptiness of feeling, perception, formations, and consciousness and the four dhyanas, the four immeasurables, and the four formless absorptions are not two and are not divided into two.

Ananda! Therefore, it is said that, by taking the nonduality of form and so forth as a means, by taking the non-arising of form and so forth as a means, and by taking the non-apprehension of form and so forth as a means, one dedicates the merit toward all-knowledge and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why, by taking the nonduality of form as a means, by taking the non-arising of form as a means, and by taking the non-apprehension of form as a means, does one dedicate the merit toward all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?

Ananda! Form and the intrinsic nature of form are empty. Why is this? Because the emptiness of form and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not two and are not divided into two.

Blessed One! Why, by taking the nonduality of feeling, perception, formations, and consciousness as a means, by taking the non-arising of feeling, perception, formations, and consciousness as a means, and by taking the non-apprehension of feeling, perception, formations, and consciousness as a means, does one dedicate the merit toward all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?

Ananda! Feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty. Why is this? Because the emptiness of feeling, perception, formations, and consciousness and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not two and are not divided into two.

Ananda! Therefore, it is said that, by taking the nonduality of form and so forth as a means, by taking the non-arising of form and so forth as a means, and by taking the non-apprehension of form and so forth as a means, one dedicates the merit toward all-knowledge and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Blessed One! Why, by taking the nonduality of form as a means, by taking the non-arising of form as a means, and by taking the non-apprehension of form as a means, does one dedicate the merit toward all-knowledge and cultivate the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?

Ananda! Form and the intrinsic nature of form are empty. Why is this? Because the emptiness of form and the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are not two and are not divided into two.

Blessed One! Why, by taking the nonduality of feeling, perception, formations, and consciousness as a means, by taking the non-arising of feeling, perception, formations, and consciousness as a means, and by taking the non-apprehension of feeling, perception, formations, and consciousness as a means, does one dedicate the merit toward all-knowledge and cultivate the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?

Ananda! Feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty. Why is this? Because the emptiness of feeling, perception, formations, and consciousness and the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are not two and are not divided into two.

Ananda! Therefore, it is said that, by taking the nonduality of form and so forth as a means, by taking the non-arising of form and so forth as a means, and by taking the non-apprehension of form and so forth as a means, one dedicates the merit toward all-knowledge and cultivates the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.

Blessed One! Why, by taking the nonduality of form as a means, by taking the non-arising of form as a means, and by taking the non-apprehension of form as a means, does one dedicate the merit toward all-knowledge and cultivate the liberation gate of emptiness, the liberation gate of signlessness, and the liberation gate of wishlessness?

Ananda! Form and the intrinsic nature of form are empty. Why is this? Because the emptiness of form and the liberation gate of emptiness, the liberation gate of signlessness, and the liberation gate of wishlessness are not two and are not divided into two.

Blessed One! Why, by taking the nonduality of feeling, perception, formations, and consciousness as a means, by taking the non-arising of feeling, perception, formations, and consciousness as a means, and by taking the non-apprehension of feeling, perception, formations, and consciousness as a means, does one dedicate the merit toward all-knowledge and cultivate the liberation gate of emptiness, the liberation gate of signlessness, and the liberation gate of wishlessness?

Ananda! Feeling, perception, formations, and consciousness, and the intrinsic nature of feeling, perception, formations, and consciousness, are empty. Why is this? Because the emptiness of feeling, perception, formations, and consciousness and the liberation gate of emptiness, the liberation gate of signlessness, and the liberation gate of wishlessness are not two and are not divided into two.

Ananda! Therefore, it is said that, by taking the nonduality of form and so forth as a means, by taking the non-arising of form and so forth as a means, and by taking the non-apprehension of form and so forth as a means, one dedicates the merit toward all-knowledge and cultivates the liberation gate of emptiness, the liberation gate of signlessness, and the liberation gate of wishlessness.

Ananda! Form and the intrinsic nature of form are empty. Why is this? Because the emptiness of form and the five kinds of eyes and the six superknowledges are not two and are not divided into two.

Blessed One! Why, by taking the nonduality of form as a means, by taking the non-arising of form as a means, and by taking the non-apprehension of form as a means, does one dedicate the merit toward all-knowledge and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

Ananda! Form and the intrinsic nature of form are empty. Why is this? Because the emptiness of form and the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are not two and are not divided into two.

“Blessed One! Why, taking the nonduality of feeling, perception, formations, and consciousness as a skillful means, taking the nonarising of feeling, perception, formations, and consciousness as a skillful means, and taking the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, do they dedicate these toward the knowledge of all-aspect knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! Feeling, perception, formations, and consciousness, as well as the intrinsic nature of feeling, perception, formations, and consciousness, are empty. Why? Because the emptiness of the intrinsic nature of feeling, perception, formations, and consciousness and the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are not two and are not divided into two.”

“Ananda! Therefore, it is said that, taking the nonduality of form and so forth as a skillful means, taking the nonarising of form and so forth as a skillful means, and taking the non-apprehension of form and so forth as a skillful means, they dedicate these toward the knowledge of all-aspect knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.”

“Blessed One! Why, taking the nonduality of form as a skillful means, taking the nonarising of form as a skillful means, and taking the non-apprehension of form as a skillful means, do they dedicate these toward the knowledge of all-aspect knowledge and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity?”

“Ananda! Form and the intrinsic nature of form are empty. Why? Because the emptiness of the intrinsic nature of form and the Dharma of never losing mindfulness and the nature of constant equanimity are not two and are not divided into two.”

“Blessed One! Why, taking the nonduality of feeling, perception, formations, and consciousness as a skillful means, taking the nonarising of feeling, perception, formations, and consciousness as a skillful means, and taking the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, do they dedicate these toward the knowledge of all-aspect knowledge and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity?”

“Ananda! Feeling, perception, formations, and consciousness, as well as the intrinsic nature of feeling, perception, formations, and consciousness, are empty. Why? Because the emptiness of the intrinsic nature of feeling, perception, formations, and consciousness and the Dharma of never losing mindfulness and the nature of constant equanimity are not two and are not divided into two.”

“Ananda! Therefore, it is said that, taking the nonduality of form and so forth as a skillful means, taking the nonarising of form and so forth as a skillful means, and taking the non-apprehension of form and so forth as a skillful means, they dedicate these toward the knowledge of all-aspect knowledge and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity.”

“Blessed One! Why, taking the nonduality of form as a skillful means, taking the nonarising of form as a skillful means, and taking the non-apprehension of form as a skillful means, do they dedicate these toward the knowledge of all-aspect knowledge and cultivate all-knowledge, knowledge of the aspects of the paths, and all-aspect knowledge?”

“Ananda! Form and the intrinsic nature of form are empty. Why? Because the emptiness of the intrinsic nature of form and all-knowledge, knowledge of the aspects of the paths, and all-aspect knowledge are not two and are not divided into two.”

“Blessed One! Why, taking the nonduality of feeling, perception, formations, and consciousness as a skillful means, taking the nonarising of feeling, perception, formations, and consciousness as a skillful means, and taking the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, do they dedicate these toward the knowledge of all-aspect knowledge and cultivate all-knowledge, knowledge of the aspects of the paths, and all-aspect knowledge?”

“Ananda! Feeling, perception, formations, and consciousness, as well as the intrinsic nature of feeling, perception, formations, and consciousness, are empty. Why? Because the emptiness of the intrinsic nature of feeling, perception, formations, and consciousness and all-knowledge, knowledge of the aspects of the paths, and all-aspect knowledge are not two and are not divided into two.”

“Ananda! Therefore, it is said that, taking the nonduality of form and so forth as a skillful means, taking the nonarising of form and so forth as a skillful means, and taking the non-apprehension of form and so forth as a skillful means, they dedicate these toward the knowledge of all-aspect knowledge and cultivate all-knowledge, knowledge of the aspects of the paths, and all-aspect knowledge.”

“Ananda! Form and the intrinsic nature of form are empty. Why? Because the emptiness of the intrinsic nature of form and all dharani gateways and all samadhi gateways are not two and are not divided into two.”

“Ananda! Form and the intrinsic nature of form are empty. Why? Because the emptiness of the intrinsic nature of form and those practices of a great bodhisattva are not two and are not divided into two.”

“Ananda! Form and the intrinsic nature of form are empty. Why? Because the emptiness of the intrinsic nature of form and that unsurpassed perfect awakening are not two and are not divided into two.”

“Blessed One! Why, taking the nonduality of the eye ayatana as a skillful means, taking the nonarising of the eye ayatana as a skillful means, and taking the non-apprehension of the eye ayatana as a skillful means, do they dedicate these toward the knowledge of all-aspect knowledge and cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita?”

Ananda! The eye ayatana and the nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana and generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.

Ananda! The ear, nose, tongue, body, and mind ayatanas and the nature of the ear, nose, tongue, body, and mind ayatanas are empty. Why is this? Because the emptiness of the ear, nose, tongue, body, and mind ayatanas and generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the eye ayatana and so forth as a skillful means, taking the non-arising of the eye ayatana and so forth as a skillful means, and taking the non-apprehensibility of the eye ayatana and so forth as a skillful means, one dedicates the merit toward omniscient knowledge and cultivates generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Ananda! The form ayatana and the nature of the form ayatana are empty. Why is this? Because the emptiness of the form ayatana and generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.

Ananda! The sound, odor, taste, tangible-object, and dharma ayatanas and the nature of the sound, odor, taste, tangible-object, and dharma ayatanas are empty. Why is this? Because the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas and generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the form ayatana and so forth as a skillful means, taking the non-arising of the form ayatana and so forth as a skillful means, and taking the non-apprehensibility of the form ayatana and so forth as a skillful means, one dedicates the merit toward omniscient knowledge and cultivates generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Blessed One! Why, taking the nonduality of the eye ayatana as a skillful means, taking the non-arising of the eye ayatana as a skillful means, and taking the non-apprehensibility of the eye ayatana as a skillful means, does one dedicate the merit toward omniscient knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

Ananda! The eye ayatana and the nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana and those emptinesses, from the emptiness of the internal through the emptiness of the self-nature of nonexistence, are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, taking the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and taking the non-apprehensibility of the ear, nose, tongue, body, and mind ayatanas as a skillful means, does one dedicate the merit toward omniscient knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature,

the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

Ananda! The ear, nose, tongue, body, and mind ayatanas and the nature of the ear, nose, tongue, body, and mind ayatanas are empty. Why is this? Because the emptiness of the ear, nose, tongue, body, and mind ayatanas and those emptinesses, from the emptiness of the internal through the emptiness of the self-nature of nonexistence, are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the eye ayatana and so forth as a skillful means, taking the non-arising of the eye ayatana and so forth as a skillful means, and taking the non-apprehensibility of the eye ayatana and so forth as a skillful means, one dedicates the merit toward omniscient knowledge and abides in the emptiness of the internal through the emptiness of the self-nature of nonexistence.

Blessed One! Why, taking the nonduality of the form ayatana as a skillful means, taking the non-arising of the form ayatana as a skillful means, and taking the non-apprehensibility of the form ayatana as a skillful means, does one dedicate the merit toward omniscient knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

Ananda! The form ayatana and the nature of the form ayatana are empty. Why is this? Because the emptiness of the form ayatana and those emptinesses, from the emptiness of the internal through the emptiness of the self-nature of nonexistence, are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, taking the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and taking the non-apprehensibility of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, does one dedicate the merit toward omniscient knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange,

the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

Ananda! The sound, odor, taste, tangible-object, and dharma ayatanas and the nature of the sound, odor, taste, tangible-object, and dharma ayatanas are empty. Why is this? Because the emptiness of the sound, odor, taste, tangible-object, and dharma ayatanas and those emptinesses, from the emptiness of the internal through the emptiness of the self-nature of nonexistence, are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the form ayatana and so forth as a skillful means, taking the non-arising of the form ayatana and so forth as a skillful means, and taking the non-apprehensibility of the form ayatana and so forth as a skillful means, one dedicates the merit toward omniscient knowledge and abides in the emptiness of the internal through the emptiness of the self-nature of nonexistence.

“Blessed One! How, by taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-apprehension of the eye ayatana as a skillful means, does one dedicate the merit toward the wisdom of all-knowledge and abide in suchness, the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ānanda! The eye ayatana and the nature of the eye ayatana are empty. Why is this? Because the empty nature of the eye ayatana and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, does one dedicate the merit toward the wisdom of all-knowledge and abide in suchness, the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ānanda! The ear, nose, tongue, body, and mind ayatanas and the nature of the ear, nose, tongue, body, and mind ayatanas are empty. Why is this? Because the empty nature of the ear, nose, tongue, body, and mind ayatanas and suchness, up to and including the inconceivable realm, are not two and are not divided into two.

“Ānanda! Therefore, it is said that, by taking the nonduality of the eye ayatana and so forth as a skillful means, the non-arising of the eye ayatana and so forth as a skillful means, and the non-apprehension of the eye ayatana and so forth as a skillful means, one dedicates the merit toward the wisdom of all-knowledge and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How, by taking the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-apprehension of the form ayatana as a skillful means, does one dedicate the merit toward the wisdom of all-knowledge and abide in suchness, the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ānanda! The form ayatana and the nature of the form ayatana are empty. Why is this? Because the empty nature of the form ayatana and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, does one dedicate the merit toward the wisdom of all-knowledge and abide in suchness, the dharmadhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ānanda! The sound, odor, taste, tangible-object, and dharma ayatanas and the nature of the sound, odor, taste, tangible-object, and dharma ayatanas are empty. Why is this? Because the empty nature of the sound, odor, taste, tangible-object, and dharma ayatanas and suchness, up to and including the inconceivable realm, are not two and are not divided into two.

“Ānanda! Therefore, it is said that, by taking the nonduality of the form ayatana and so forth as a skillful means, the non-arising of the form ayatana and so forth as a skillful means, and the non-apprehension of the form ayatana and so forth as a skillful means, one dedicates the merit toward the wisdom of all-knowledge and abides in suchness, up to and including the inconceivable realm.”

“Ānanda! The eye ayatana and the nature of the eye ayatana are empty. Why is this? Because the empty nature of the eye ayatana and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.”

“Ānanda! The ear, nose, tongue, body, and mind ayatanas and the nature of the ear, nose, tongue, body, and mind ayatanas are empty. Why is this? Because the empty nature of the ear, nose, tongue, body, and mind ayatanas and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

“Ānanda! Therefore, it is said that, by taking the nonduality of the eye ayatana and so forth as a skillful means, the non-arising of the eye ayatana and so forth as a skillful means, and the non-apprehension of the eye ayatana and so forth as a skillful means, one dedicates the merit toward the wisdom of all-knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path.”

“Ānanda! The form ayatana and the nature of the form ayatana are empty. Why is this? Because the empty nature of the form ayatana and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, does one dedicate the merit toward the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ānanda! The sound, odor, taste, tangible-object, and dharma ayatanas and the nature of the sound, odor, taste, tangible-object, and dharma ayatanas are empty. Why is this? Because the empty nature of the sound, odor, taste, tangible-object, and dharma ayatanas and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

“Ānanda! Therefore, it is said that, by taking the nonduality of the form ayatana and so forth as a skillful means, the non-arising of the form ayatana and so forth as a skillful means, and the non-apprehension of the form ayatana and so forth as a skillful means, one dedicates the merit toward the wisdom of all-knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path.”

Fascicle 112

End

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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