大般若波羅蜜多經

11

“Blessed One! How does one, employing the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, dedicate the merit toward omniscient knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

“Ananda! The eye ayatana and the nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana and the four dhyanas, the four immeasurables, and the four formless attainments are nondual and not divided into two.”

“Blessed One! How does one, employing 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-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, dedicate the merit toward omniscient knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

“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 the four dhyanas, the four immeasurables, and the four formless attainments are nondual and not divided into two.”

“Ananda! Therefore, it is said that, employing 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-attainment of the eye ayatana and so forth as a skillful means, one dedicates the merit toward omniscient knowledge and cultivates the four dhyanas, the four immeasurables, and the four formless attainments.”

“Blessed One! How does one, employing the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-attainment of the form ayatana as a skillful means, dedicate the merit toward omniscient knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

“Ananda! The form ayatana and the nature of the form ayatana are empty. Why is this? Because the emptiness of the form ayatana and the four dhyanas, the four immeasurables, and the four formless attainments are nondual and not divided into two.”

“Blessed One! How does one, employing 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-attainment of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, dedicate the merit toward omniscient knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

“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 the four dhyanas, the four immeasurables, and the four formless attainments are nondual and not divided into two.”

“Ananda! Therefore, it is said that, employing 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-attainment of the form ayatana and so forth as a skillful means, one dedicates the merit toward omniscient knowledge and cultivates the four dhyanas, the four immeasurables, and the four formless attainments.”

“Blessed One! How does one, employing the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, dedicate the merit toward omniscient knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres?”

“Ananda! The eye ayatana and the nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres are nondual and not divided into two.”

“Blessed One! How does one, employing 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-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, dedicate the merit toward omniscient knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres?”

“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 the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres are nondual and not divided into two.”

“Ananda! Therefore, it is said that, employing 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-attainment of the eye ayatana and so forth as a skillful means, one dedicates the merit toward omniscient knowledge and cultivates the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres.”

“Blessed One! How does one, employing the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-attainment of the form ayatana as a skillful means, dedicate the merit toward omniscient knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres?”

“Ananda! The form ayatana and the nature of the form ayatana are empty. Why is this? Because the emptiness of the form ayatana and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres are nondual and not divided into two.”

“Blessed One! How does one, employing 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-attainment of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, dedicate the merit toward omniscient knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres?”

“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 the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres are nondual and not divided into two.”

“Ananda! Therefore, it is said that, employing 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-attainment of the form ayatana and so forth as a skillful means, one dedicates the merit toward omniscient knowledge and cultivates the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totality spheres.”

“Blessed One! How does one, employing the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, dedicate the merit toward omniscient knowledge and 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 awakening, and the Noble Eightfold Path?”

“Ananda! The eye ayatana and the nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana and 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 awakening, and the Noble Eightfold Path are nondual and not divided into two.”

“Blessed One! How does one, employing 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-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, dedicate the merit toward omniscient knowledge and 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 awakening, and the Noble Eightfold Path?”

“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 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 awakening, and the Noble Eightfold Path are nondual and not divided into two.”

“Ananda! Therefore, it is said that, employing 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-attainment of the eye ayatana and so forth as a skillful means, one dedicates the merit toward omniscient knowledge and cultivates 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 awakening, and the Noble Eightfold Path.”

“Blessed One! How does one, employing the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-attainment of the form ayatana as a skillful means, dedicate the merit toward omniscient knowledge and 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 awakening, and the Noble Eightfold Path?”

Ānanda! The form ayatana and the intrinsic nature of the form ayatana are empty. Why is this? Because the emptiness of the form ayatana and 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 are nondual and not divided into two.

Blessed One! Why does one, using the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, using the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and using the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, dedicate these toward the knowledge of all-knowledge and 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?

Ānanda! The sound, odor, taste, tangible-object, and dharma ayatanas, and the intrinsic 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 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 are nondual and not divided into two.

Ānanda! Therefore, it is said that, using the nonduality of the form ayatana and so forth as a skillful means, using the non-arising of the form ayatana and so forth as a skillful means, and using the non-apprehension of the form ayatana and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and cultivates 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.

Blessed One! Why does one, using the nonduality of the eye ayatana as a skillful means, using the non-arising of the eye ayatana as a skillful means, and using the non-apprehension of the eye ayatana as a skillful means, dedicate these toward the knowledge of all-knowledge and cultivate the liberation gateways of emptiness, signlessness, and wishlessness?

Ānanda! The eye ayatana and the intrinsic nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana and the liberation gateways of emptiness, signlessness, and wishlessness are nondual and not divided into two.

Blessed One! Why does one, using the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, using the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and using the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, dedicate these toward the knowledge of all-knowledge and cultivate the liberation gateways of emptiness, signlessness, and wishlessness?

Ānanda! The ear, nose, tongue, body, and mind ayatanas, and the intrinsic 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 the liberation gateways of emptiness, signlessness, and wishlessness are nondual and not divided into two.

Ānanda! Therefore, it is said that, using the nonduality of the eye ayatana and so forth as a skillful means, using the non-arising of the eye ayatana and so forth as a skillful means, and using the non-apprehension of the eye ayatana and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and cultivates the liberation gateways of emptiness, signlessness, and wishlessness.

Blessed One! Why does one, using the nonduality of the form ayatana as a skillful means, using the non-arising of the form ayatana as a skillful means, and using the non-apprehension of the form ayatana as a skillful means, dedicate these toward the knowledge of all-knowledge and cultivate the liberation gateways of emptiness, signlessness, and wishlessness?

Ānanda! The form ayatana and the intrinsic nature of the form ayatana are empty. Why is this? Because the emptiness of the form ayatana and the liberation gateways of emptiness, signlessness, and wishlessness are nondual and not divided into two.

Blessed One! Why does one, using the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, using the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and using the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, dedicate these toward the knowledge of all-knowledge and cultivate the liberation gateways of emptiness, signlessness, and wishlessness?

Ānanda! The sound, odor, taste, tangible-object, and dharma ayatanas, and the intrinsic 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 the liberation gateways of emptiness, signlessness, and wishlessness are nondual and not divided into two.

Ānanda! Therefore, it is said that, using the nonduality of the form ayatana and so forth as a skillful means, using the non-arising of the form ayatana and so forth as a skillful means, and using the non-apprehension of the form ayatana and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and cultivates the liberation gateways of emptiness, signlessness, and wishlessness.

Blessed One! Why does one, using the nonduality of the eye ayatana as a skillful means, using the non-arising of the eye ayatana as a skillful means, and using the non-apprehension of the eye ayatana as a skillful means, dedicate these toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?

Ānanda! The eye ayatana and the intrinsic nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana and the five kinds of eyes and the six superknowledges are nondual and not divided into two.

Blessed One! Why does one, using the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, using the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and using the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, dedicate these toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?

Ānanda! The ear, nose, tongue, body, and mind ayatanas, and the intrinsic 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 the five kinds of eyes and the six superknowledges are nondual and not divided into two.

Ānanda! Therefore, it is said that, using the nonduality of the eye ayatana and so forth as a skillful means, using the non-arising of the eye ayatana and so forth as a skillful means, and using the non-apprehension of the eye ayatana and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and cultivates the five kinds of eyes and the six superknowledges.

Blessed One! Why does one, using the nonduality of the form ayatana as a skillful means, using the non-arising of the form ayatana as a skillful means, and using the non-apprehension of the form ayatana as a skillful means, dedicate these toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?

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

Blessed One! Why does one, using the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, using the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and using the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, dedicate these toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?

Ānanda! The sound, odor, taste, tangible-object, and dharma ayatanas, and the intrinsic 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 the five kinds of eyes and the six superknowledges are nondual and not divided into two.

Ānanda! Therefore, it is said that, using the nonduality of the form ayatana and so forth as a skillful means, using the non-arising of the form ayatana and so forth as a skillful means, and using the non-apprehension of the form ayatana and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and cultivates the five kinds of eyes and the six superknowledges.

Blessed One! Why does one, using the nonduality of the eye ayatana as a skillful means, using the non-arising of the eye ayatana as a skillful means, and using the non-apprehension of the eye ayatana as a skillful means, dedicate these toward the knowledge of all-knowledge 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! The eye ayatana and the intrinsic nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana and 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 are nondual and not divided into two.

“Blessed One! How, by 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-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, does one dedicate the merit toward omniscience and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha?”

“Ānanda! The ear, nose, tongue, body, and mind ayatanas, and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty. Why? Because the emptiness of the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas and the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha 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, taking the non-arising of the eye ayatana and so forth as a skillful means, and taking the non-apprehension of the eye ayatana and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.”

“Blessed One! How, by 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-apprehension of the form ayatana as a skillful means, does one dedicate the merit toward omniscience and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha?”

“Ānanda! The form ayatana and the intrinsic nature of the form ayatana are empty. Why? Because the emptiness of the intrinsic nature of the form ayatana and the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha 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, taking the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and taking the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, does one dedicate the merit toward omniscience and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha?”

“Ānanda! The sound, odor, taste, tangible-object, and dharma ayatanas, and the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas, are empty. Why? Because the emptiness of the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas and the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha 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, taking the non-arising of the form ayatana and so forth as a skillful means, and taking the non-apprehension of the form ayatana and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.”

“Blessed One! How, by 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-apprehension of the eye ayatana as a skillful means, does one dedicate the merit toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity?”

“Ānanda! The eye ayatana and the intrinsic nature of the eye ayatana are empty. Why? Because the emptiness of the intrinsic nature of the eye ayatana and the Dharma of non-forgetfulness and the nature of perpetual equanimity 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, taking the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and taking the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, does one dedicate the merit toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity?”

“Ānanda! The ear, nose, tongue, body, and mind ayatanas, and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty. Why? Because the emptiness of the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas and the Dharma of non-forgetfulness and the nature of perpetual equanimity 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, taking the non-arising of the eye ayatana and so forth as a skillful means, and taking the non-apprehension of the eye ayatana and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the Dharma of non-forgetfulness and the nature of perpetual equanimity.”

“Blessed One! How, by 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-apprehension of the form ayatana as a skillful means, does one dedicate the merit toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity?”

“Ānanda! The form ayatana and the intrinsic nature of the form ayatana are empty. Why? Because the emptiness of the intrinsic nature of the form ayatana and the Dharma of non-forgetfulness and the nature of perpetual equanimity 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, taking the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and taking the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, does one dedicate the merit toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity?”

“Ānanda! The sound, odor, taste, tangible-object, and dharma ayatanas, and the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas, are empty. Why? Because the emptiness of the intrinsic nature of the sound, odor, taste, tangible-object, and dharma ayatanas and the Dharma of non-forgetfulness and the nature of perpetual equanimity 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, taking the non-arising of the form ayatana and so forth as a skillful means, and taking the non-apprehension of the form ayatana and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the Dharma of non-forgetfulness and the nature of perpetual equanimity.”

“Blessed One! How, by 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-apprehension of the eye ayatana as a skillful means, does one dedicate the merit toward omniscience and cultivate all-knowledge, knowledge of the paths, and knowledge of all aspects?”

“Ānanda! The eye ayatana and the intrinsic nature of the eye ayatana are empty. Why? Because the emptiness of the intrinsic nature of the eye ayatana and all-knowledge, knowledge of the paths, and knowledge of all aspects 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, taking the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and taking the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, does one dedicate the merit toward omniscience and cultivate all-knowledge, knowledge of the paths, and knowledge of all aspects?”

“Ānanda! The ear, nose, tongue, body, and mind ayatanas, and the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas, are empty. Why? Because the emptiness of the intrinsic nature of the ear, nose, tongue, body, and mind ayatanas and all-knowledge, knowledge of the paths, and knowledge of all aspects 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, taking the non-arising of the eye ayatana and so forth as a skillful means, and taking the non-apprehension of the eye ayatana and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates all-knowledge, knowledge of the paths, and knowledge of all aspects.”

“Blessed One! How, by 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-apprehension of the form ayatana as a skillful means, does one dedicate the merit toward omniscience and cultivate all-knowledge, knowledge of the paths, and knowledge of all aspects?”

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

“Blessed One! How, by taking the nonduality of the sound, odor, taste, touch, and mental-object ayatanas as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate the knowledge of all, the knowledge of paths, and the knowledge of all aspects?”

“Ānanda! The sound, odor, taste, touch, and mental-object ayatanas, and the essential nature of those ayatanas, are empty. Why is this? Because the emptiness of the sound, odor, taste, touch, and mental-object ayatanas is neither two nor divided into two from the knowledge of all, the knowledge of paths, and the knowledge of all aspects.

“Ānanda! Therefore, it is said that, by taking the nonduality of the form ayatana and so forth as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, one dedicates the merit toward omniscience and cultivates the knowledge of all, the knowledge of paths, and the knowledge of all aspects.”

“Blessed One! How, by taking the nonduality of the eye ayatana as skillful means, its non-arising as skillful means, and its non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways?”

“Ānanda! The eye ayatana and the essential nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana is neither two nor divided into two from all dharani gateways and all samadhi gateways.”

“Blessed One! How, by taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways?”

“Ānanda! The ear, nose, tongue, body, and mind ayatanas, and the essential nature of those ayatanas, are empty. Why is this? Because the emptiness of the ear, nose, tongue, body, and mind ayatanas is neither two nor divided into two from all dharani gateways and all samadhi gateways.

“Ānanda! Therefore, it is said that, by taking the nonduality of the eye ayatana and so forth as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, one dedicates the merit toward omniscience and cultivates all dharani gateways and all samadhi gateways.”

“Blessed One! How, by taking the nonduality of the form ayatana as skillful means, its non-arising as skillful means, and its non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways?”

“Ānanda! The form ayatana and the essential nature of the form ayatana are empty. Why is this? Because the emptiness of the form ayatana is neither two nor divided into two from all dharani gateways and all samadhi gateways.”

“Blessed One! How, by taking the nonduality of the sound, odor, taste, touch, and mental-object ayatanas as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways?”

“Ānanda! The sound, odor, taste, touch, and mental-object ayatanas, and the essential nature of those ayatanas, are empty. Why is this? Because the emptiness of the sound, odor, taste, touch, and mental-object ayatanas is neither two nor divided into two from all dharani gateways and all samadhi gateways.

“Ānanda! Therefore, it is said that, by taking the nonduality of the form ayatana and so forth as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, one dedicates the merit toward omniscience and cultivates all dharani gateways and all samadhi gateways.”

“Blessed One! How, by taking the nonduality of the eye ayatana as skillful means, its non-arising as skillful means, and its non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate the conduct of a great bodhisattva?”

“Ānanda! The eye ayatana and the essential nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana is neither two nor divided into two from that conduct of a great bodhisattva.”

“Blessed One! How, by taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate the conduct of a great bodhisattva?”

“Ānanda! The ear, nose, tongue, body, and mind ayatanas, and the essential nature of those ayatanas, are empty. Why is this? Because the emptiness of the ear, nose, tongue, body, and mind ayatanas is neither two nor divided into two from that conduct of a great bodhisattva.

“Ānanda! Therefore, it is said that, by taking the nonduality of the eye ayatana and so forth as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, one dedicates the merit toward omniscience and cultivates the conduct of a great bodhisattva.”

“Blessed One! How, by taking the nonduality of the form ayatana as skillful means, its non-arising as skillful means, and its non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate the conduct of a great bodhisattva?”

“Ānanda! The form ayatana and the essential nature of the form ayatana are empty. Why is this? Because the emptiness of the form ayatana is neither two nor divided into two from that conduct of a great bodhisattva.”

“Blessed One! How, by taking the nonduality of the sound, odor, taste, touch, and mental-object ayatanas as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate the conduct of a great bodhisattva?”

“Ānanda! The sound, odor, taste, touch, and mental-object ayatanas, and the essential nature of those ayatanas, are empty. Why is this? Because the emptiness of the sound, odor, taste, touch, and mental-object ayatanas is neither two nor divided into two from that conduct of a great bodhisattva.

“Ānanda! Therefore, it is said that, by taking the nonduality of the form ayatana and so forth as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, one dedicates the merit toward omniscience and cultivates the conduct of a great bodhisattva.”

“Blessed One! How, by taking the nonduality of the eye ayatana as skillful means, its non-arising as skillful means, and its non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate the fruit of supreme awakening?”

“Ānanda! The eye ayatana and the essential nature of the eye ayatana are empty. Why is this? Because the emptiness of the eye ayatana is neither two nor divided into two from that fruit of supreme awakening.”

“Blessed One! How, by taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate the fruit of supreme awakening?”

“Ānanda! The ear, nose, tongue, body, and mind ayatanas, and the essential nature of those ayatanas, are empty. Why is this? Because the emptiness of the ear, nose, tongue, body, and mind ayatanas is neither two nor divided into two from that fruit of supreme awakening.

“Ānanda! Therefore, it is said that, by taking the nonduality of the eye ayatana and so forth as skillful means, their non-arising as skillful means, and their non-apprehension as skillful means, one dedicates the merit toward omniscience and cultivates the fruit of supreme awakening.”

“Blessed One! How, by taking the nonduality of the form ayatana as skillful means, its non-arising as skillful means, and its non-apprehension as skillful means, does one dedicate the merit toward omniscience and cultivate the fruit of supreme awakening?”

Ananda! The form ayatana and the intrinsic nature of the form ayatana are empty. Why is this? Because the emptiness of the form ayatana and that unsurpassed perfect enlightenment are not two and are not divided into two.

Blessed One! Why does one, using as skillful means the nonduality of the sound, odor, taste, tangible-object, and mental-object ayatanas; using as skillful means the nonarising of the sound, odor, taste, tangible-object, and mental-object ayatanas; and using as skillful means the nonapprehension of the sound, odor, taste, tangible-object, and mental-object ayatanas, dedicate the merit toward omniscient wisdom and cultivate unsurpassed perfect enlightenment?

Ananda! The sound, odor, taste, tangible-object, and mental-object ayatanas, and the intrinsic nature of the sound, odor, taste, tangible-object, and mental-object ayatanas, are empty. Why is this? Because the emptiness of the sound, odor, taste, tangible-object, and mental-object ayatanas and that unsurpassed perfect enlightenment are not two and are not divided into two.

Ananda! Therefore, it is said that, using as skillful means the nonduality of the form ayatana and so forth, using as skillful means the nonarising of the form ayatana and so forth, and using as skillful means the nonapprehension of the form ayatana and so forth, one dedicates the merit toward omniscient wisdom and cultivates unsurpassed perfect enlightenment.

Blessed One! Why does one, using as skillful means the nonduality of the eye dhatu, using as skillful means the nonarising of the eye dhatu, and using as skillful means the nonapprehension of the eye dhatu, dedicate the merit toward omniscient wisdom and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita?

Ananda! The eye dhatu and the intrinsic nature of the eye dhatu are empty. Why is this? Because the emptiness of the eye dhatu and generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita are not two and are not divided into two.

Blessed One! Why does one, using as skillful means the nonduality of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition; using as skillful means the nonarising of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition; and using as skillful means the nonapprehension of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition, dedicate the merit toward omniscient wisdom and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita?

Ananda! The form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition, together with the intrinsic nature of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition, are empty. Why is this? Because the emptiness of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition, and generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita are not two and are not divided into two.

Ananda! Therefore, it is said that, using as skillful means the nonduality of the eye dhatu and so forth, using as skillful means the nonarising of the eye dhatu and so forth, and using as skillful means the nonapprehension of the eye dhatu and so forth, one dedicates the merit toward omniscient wisdom and cultivates generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Blessed One! Why does one, using as skillful means the nonduality of the ear dhatu, using as skillful means the nonarising of the ear dhatu, and using as skillful means the nonapprehension of the ear dhatu, dedicate the merit toward omniscient wisdom and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita?

Ananda! The ear dhatu and the intrinsic nature of the ear dhatu are empty. Why is this? Because the emptiness of the ear dhatu and generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita are not two and are not divided into two.

Blessed One! Why does one, using as skillful means the nonduality of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition; using as skillful means the nonarising of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition; and using as skillful means the nonapprehension of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition, dedicate the merit toward omniscient wisdom and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita?

Ananda! The sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition, together with the intrinsic nature of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition, are empty. Why is this? Because the emptiness of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition, and generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita are not two and are not divided into two.

Ananda! Therefore, it is said that, using as skillful means the nonduality of the ear dhatu and so forth, using as skillful means the nonarising of the ear dhatu and so forth, and using as skillful means the nonapprehension of the ear dhatu and so forth, one dedicates the merit toward omniscient wisdom and cultivates generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Blessed One! Why does one, using as skillful means the nonduality of the nose dhatu, using as skillful means the nonarising of the nose dhatu, and using as skillful means the nonapprehension of the nose dhatu, dedicate the merit toward omniscient wisdom and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita?

Ananda! The nose dhatu and the intrinsic nature of the nose dhatu are empty. Why is this? Because the emptiness of the nose dhatu and generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita are not two and are not divided into two.

Blessed One! Why does one, using as skillful means the nonduality of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition; using as skillful means the nonarising of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition; and using as skillful means the nonapprehension of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition, dedicate the merit toward omniscient wisdom and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita?

Ananda! The odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition, together with the intrinsic nature of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition, are empty. Why is this? Because the emptiness of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition, and generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita are not two and are not divided into two.

Ananda! Therefore, it is said that, using as skillful means the nonduality of the nose dhatu and so forth, using as skillful means the nonarising of the nose dhatu and so forth, and using as skillful means the nonapprehension of the nose dhatu and so forth, one dedicates the merit toward omniscient wisdom and cultivates generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Blessed One! Why does one, using as skillful means the nonduality of the tongue dhatu, using as skillful means the nonarising of the tongue dhatu, and using as skillful means the nonapprehension of the tongue dhatu, dedicate the merit toward omniscient wisdom and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita?

Ananda! The tongue dhatu and the intrinsic nature of the tongue dhatu are empty. Why is this? Because the emptiness of the tongue dhatu and generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita are not two and are not divided into two.

“Blessed One! How, by taking the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as the means; by taking the non-arising of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as the means; and by taking the non-apprehension of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as the means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom?

“Ananda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, as well as the nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, are empty. Why is this? Because the empty nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition is neither two nor divided into two from the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom.

“Ananda! Therefore, it is said that, by taking the nonduality of the tongue dhatu and so forth as the means, by taking the non-arising of the tongue dhatu and so forth as the means, and by taking the non-apprehension of the tongue dhatu and so forth as the means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom.

“Blessed One! How, by taking the nonduality of the body dhatu as the means, by taking the non-arising of the body dhatu as the means, and by taking the non-apprehension of the body dhatu as the means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom?

“Ananda! The body dhatu and the nature of the body dhatu are empty. Why is this? Because the empty nature of the body dhatu is neither two nor divided into two from the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom.

“Blessed One! How, by taking the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as the means; by taking the non-arising of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as the means; and by taking the non-apprehension of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as the means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom?

“Ananda! The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as well as the nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, are empty. Why is this? Because the empty nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition is neither two nor divided into two from the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom.

“Ananda! Therefore, it is said that, by taking the nonduality of the body dhatu and so forth as the means, by taking the non-arising of the body dhatu and so forth as the means, and by taking the non-apprehension of the body dhatu and so forth as the means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom.

“Blessed One! How, by taking the nonduality of the mind dhatu as the means, by taking the non-arising of the mind dhatu as the means, and by taking the non-apprehension of the mind dhatu as the means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom?

“Ananda! The mind dhatu and the nature of the mind dhatu are empty. Why is this? Because the empty nature of the mind dhatu is neither two nor divided into two from the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom.

“Blessed One! How, by taking the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as the means; by taking the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as the means; and by taking the non-apprehension of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as the means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom?

“Ananda! The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as well as the nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, are empty. Why is this? Because the empty nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition is neither two nor divided into two from the prajnaparamitas of generosity, moral discipline, patience, diligence, meditation, and wisdom.

“Ananda! Therefore, it is said that, by taking the nonduality of the mind dhatu and so forth as the means, by taking the non-arising of the mind dhatu and so forth as the means, and by taking the non-apprehension of the mind dhatu and so forth as the means, one dedicates the merit toward the knowledge of all-knowledge and abides in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, 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 phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

“Blessed One! How, by taking the nonduality of the eye dhatu as the means, by taking the non-arising of the eye dhatu as the means, and by taking the non-apprehension of the eye dhatu as the means, does one dedicate the merit toward the knowledge of all-knowledge and abide in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, 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 phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

“Ananda! The eye dhatu and the nature of the eye dhatu are empty. Why is this? Because the empty nature of the eye dhatu is neither two nor divided into two from that emptiness of internal phenomena through to the emptiness of the self-nature of nonexistence.

“Blessed One! How, by taking the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as the means; by taking the non-arising of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as the means;

and by taking the non-apprehension of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as the means, does one dedicate the merit toward the knowledge of all-knowledge and abide in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, 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 phenomena,

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

“Ananda! The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, as well as the nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, are empty. Why is this? Because the empty nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition is neither two nor divided into two from that emptiness of internal phenomena through to the emptiness of the self-nature of nonexistence.”

Ananda! Therefore, it should be said that, employing the nonduality of the eye element and so forth as a skillful means, employing the non-arising of the eye element and so forth as a skillful means, and employing the non-apprehension of the eye element and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowing wisdom and abides in the emptiness of the internal through to the emptiness of the nonbeing of self-nature.

“Blessed One! Why is it that, employing the nonduality of the ear element as a skillful means, employing the non-arising of the ear element as a skillful means, and employing the non-apprehension of the ear element as a skillful means, one dedicates the merit toward the knowledge of all-knowing wisdom and abides 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 immutable, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics,

the emptiness of all dharmas, the emptiness of the non-apprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature?”

“Ananda! The ear element and the nature of the ear element are empty. Why? Because the emptiness of the nature of the ear element and that emptiness of the internal through to the emptiness of the nonbeing of self-nature are not two and are not divided into two.”

“Blessed One! Why is it that, employing as a skillful means the nonduality of the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as their condition; employing as a skillful means the non-arising of the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as their condition;

and employing as a skillful means the non-apprehension of the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as their condition, one dedicates the merit toward the knowledge of all-knowing wisdom and abides 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 immutable, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of the non-apprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature?”

“Ananda! The sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as their condition, as well as the nature of the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as their condition, are empty. Why? Because the emptiness of the nature of the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as their condition, and that emptiness of the internal through to the emptiness of the nonbeing of self-nature, are not two and are not divided into two.”

“Ananda! Therefore, it should be said that, employing the nonduality of the ear element and so forth as a skillful means, employing the non-arising of the ear element and so forth as a skillful means, and employing the non-apprehension of the ear element and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowing wisdom and abides in the emptiness of the internal through to the emptiness of the nonbeing of self-nature.”

“Blessed One! Why is it that, employing the nonduality of the nose element as a skillful means, employing the non-arising of the nose element as a skillful means, and employing the non-apprehension of the nose element as a skillful means, one dedicates the merit toward the knowledge of all-knowing wisdom and abides 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 immutable, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics,

the emptiness of all dharmas, the emptiness of the non-apprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature?”

“Ananda! The nose element and the nature of the nose element are empty. Why? Because the emptiness of the nature of the nose element and that emptiness of the internal through to the emptiness of the nonbeing of self-nature are not two and are not divided into two.”

“Blessed One! Why is it that, employing as a skillful means the nonduality of the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as their condition; employing as a skillful means the non-arising of the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as their condition;

and employing as a skillful means the non-apprehension of the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as their condition, one dedicates the merit toward the knowledge of all-knowing wisdom and abides 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 immutable, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of the non-apprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature?”

“Ananda! The odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as their condition, as well as the nature of the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as their condition, are empty. Why? Because the emptiness of the nature of the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as their condition, and that emptiness of the internal through to the emptiness of the nonbeing of self-nature, are not two and are not divided into two.”

“Ananda! Therefore, it should be said that, employing the nonduality of the nose element and so forth as a skillful means, employing the non-arising of the nose element and so forth as a skillful means, and employing the non-apprehension of the nose element and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowing wisdom and abides in the emptiness of the internal through to the emptiness of the nonbeing of self-nature.”

“Blessed One! Why is it that, employing the nonduality of the tongue element as a skillful means, employing the non-arising of the tongue element as a skillful means, and employing the non-apprehension of the tongue element as a skillful means, one dedicates the merit toward the knowledge of all-knowing wisdom and abides 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 immutable, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics,

the emptiness of all dharmas, the emptiness of the non-apprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature?”

“Ananda! The tongue element and the nature of the tongue element are empty. Why? Because the emptiness of the nature of the tongue element and that emptiness of the internal through to the emptiness of the nonbeing of self-nature are not two and are not divided into two.”

“Blessed One! Why is it that, employing as a skillful means the nonduality of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as their condition; employing as a skillful means the non-arising of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as their condition;

and employing as a skillful means the non-apprehension of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as their condition, one dedicates the merit toward the knowledge of all-knowing wisdom and abides 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 immutable, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of the non-apprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the nonbeing of self-nature?”

O Kausika! The taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, the feelings arising with tongue-contact as their condition, and the nature of the taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are empty. Why? Because the emptiness of the taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition is neither two nor divided into two from internal emptiness through the emptiness of the nonexistence of self-nature.

O Kausika! Therefore, it is said that, taking the nonduality of the tongue-dhatu and so forth as a skillful means, the non-arising of the tongue-dhatu and so forth as a skillful means, and the non-apprehension of the tongue-dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all knowledge and abides in internal emptiness through the emptiness of the nonexistence of self-nature.

Fascicle 113

End