大般若波羅蜜多經

12

“Blessed One! How does one, using the nonduality of the body dhatu as a skillful means, the nonarising of the body dhatu as a skillful means, and the nonapprehensibility of the body dhatu as a skillful means, dedicate the merit toward the knowledge of all 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 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?”

“Ananda! The body dhatu and the nature of the body dhatu are empty. Why is this? Because the empty nature of the body dhatu and the emptiness of the internal, up to and including the emptiness of the self-nature of nonexistence, are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition as a skillful means; using the nonarising of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition as a skillful means;

and using the nonapprehensibility of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition as a skillful means, dedicate the merit toward the knowledge of all 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 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?”

“Ananda! The tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, as well as the nature of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, are empty. Why is this? Because the empty nature of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, and the emptiness of the internal, up to and including the emptiness of the self-nature of nonexistence, are nondual and not divided into two.

“Ananda! Therefore, it is said that one uses the nonduality of the body dhatu and so forth as a skillful means, the nonarising of the body dhatu and so forth as a skillful means, and the nonapprehensibility of the body dhatu and so forth as a skillful means, dedicates the merit toward the knowledge of all knowledge, and abides in the emptiness of the internal, up to and including the emptiness of the self-nature of nonexistence.”

“Blessed One! How does one, using the nonduality of the mind dhatu as a skillful means, the nonarising of the mind dhatu as a skillful means, and the nonapprehensibility of the mind dhatu as a skillful means, dedicate the merit toward the knowledge of all 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 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?”

“Ananda! The mind dhatu and the nature of the mind dhatu are empty. Why is this? Because the empty nature of the mind dhatu and the emptiness of the internal, up to and including the emptiness of the self-nature of nonexistence, are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as a skillful means; using the nonarising of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as a skillful means;

and using the nonapprehensibility of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as a skillful means, dedicate the merit toward the knowledge of all 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 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 ungraspable,

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

“Ananda! The mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, as well as the nature of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, are empty. Why is this? Because the empty nature of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, and the emptiness of the internal, up to and including the emptiness of the self-nature of nonexistence, are nondual and not divided into two.

“Ananda! Therefore, it is said that one uses the nonduality of the mind dhatu and so forth as a skillful means, the nonarising of the mind dhatu and so forth as a skillful means, and the nonapprehensibility of the mind dhatu and so forth as a skillful means, dedicates the merit toward the knowledge of all knowledge, and abides in the emptiness of the internal, up to and including the emptiness of the self-nature of nonexistence.”

“Blessed One! How does one, using the nonduality of the eye dhatu as a skillful means, the nonarising of the eye dhatu as a skillful means, and the nonapprehensibility of the eye dhatu as a skillful means, dedicate the merit toward the knowledge of all knowledge and abide in suchness, the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixity of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm?”

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

“Blessed One! How does one, using the nonduality of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as a skillful means; using the nonarising of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as a skillful means;

and using the nonapprehensibility of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as a skillful means, dedicate the merit toward the knowledge of all knowledge and abide in suchness, the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixity of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm?”

“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, and suchness, up to and including the inconceivable realm, are nondual and not divided into two.

“Ananda! Therefore, it is said that one uses the nonduality of the eye dhatu and so forth as a skillful means, the nonarising of the eye dhatu and so forth as a skillful means, and the nonapprehensibility of the eye dhatu and so forth as a skillful means, dedicates the merit toward the knowledge of all knowledge, and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How does one, taking the nonduality of the ear dhatu as a means, the non-arising of the ear dhatu as a means, and the non-apprehension of the ear dhatu as a means, dedicate the merit toward omniscience and abide in suchness, the Dharma realm, the Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

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

“Blessed One! How does one, taking the nonduality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as a means; taking the non-arising of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as a means;

and taking the non-apprehension of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as a means, dedicate the merit toward omniscience and abide in suchness, the Dharma realm, the Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

“Ananda! The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, as well as the nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, are empty. Why is this? Because the empty nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, and suchness, up to and including the inconceivable realm, are not two and are not divided into two.

“Ananda! Therefore, it is said that, taking the nonduality of the ear dhatu and so forth as a means, the non-arising of the ear dhatu and so forth as a means, and the non-apprehension of the ear dhatu and so forth as a means, one dedicates the merit toward omniscience and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How does one, taking the nonduality of the nose dhatu as a means, the non-arising of the nose dhatu as a means, and the non-apprehension of the nose dhatu as a means, dedicate the merit toward omniscience and abide in suchness, the Dharma realm, the Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

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

“Blessed One! How does one, taking the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as a means; taking the non-arising of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as a means;

and taking the non-apprehension of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as a means, dedicate the merit toward omniscience and abide in suchness, the Dharma realm, the Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

“Ananda! The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, as well as the nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, are empty. Why is this? Because the empty nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, and suchness, up to and including the inconceivable realm, are not two and are not divided into two.

“Ananda! Therefore, it is said that, taking the nonduality of the nose dhatu and so forth as a means, the non-arising of the nose dhatu and so forth as a means, and the non-apprehension of the nose dhatu and so forth as a means, one dedicates the merit toward omniscience and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How does one, taking the nonduality of the tongue dhatu as a means, the non-arising of the tongue dhatu as a means, and the non-apprehension of the tongue dhatu as a means, dedicate the merit toward omniscience and abide in suchness, the Dharma realm, the Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

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

“Blessed One! How does one, taking the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as a means; taking the non-arising of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as a means;

and taking the non-apprehension of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as a means, dedicate the merit toward omniscience and abide in suchness, the Dharma realm, the Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

“Ananda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, as well as the nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, are empty. Why is this? Because the empty nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, and suchness, up to and including the inconceivable realm, are not two and are not divided into two.

“Ananda! Therefore, it is said that, taking the nonduality of the tongue dhatu and so forth as a means, the non-arising of the tongue dhatu and so forth as a means, and the non-apprehension of the tongue dhatu and so forth as a means, one dedicates the merit toward omniscience and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How does one, taking the nonduality of the body dhatu as a means, the non-arising of the body dhatu as a means, and the non-apprehension of the body dhatu as a means, dedicate the merit toward omniscience and abide in suchness, the Dharma realm, the Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

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

“Blessed One! How does one, taking the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as a means; taking the non-arising of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as a means;

and taking the non-apprehension of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as a means, dedicate the merit toward omniscience and abide in suchness, the Dharma realm, the Dharma nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

Ananda! The body dhatu, the body-consciousness dhatu, bodily contact, the feelings arising with bodily contact as condition, and the nature of the body dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition are empty. Why? Because the emptiness of the body dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition is neither two nor divided into two from suchness, up to and including the inconceivable realm.

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

Blessed One! Why does one, by taking the nonduality of the mind dhatu as a skillful means, the non-arising of the mind dhatu as a skillful means, and the non-apprehension of the mind dhatu as a skillful means, dedicate the merit toward the knowledge of all knowledge 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 of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm?

Ananda! The mind dhatu and the nature of the mind dhatu are empty. Why? Because the emptiness of the mind dhatu is neither two nor divided into two from suchness, up to and including the inconceivable realm.

Blessed One! Why does one, by taking the nonduality of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as a skillful means; the non-arising of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as a skillful means;

and the non-apprehension of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as a skillful means, dedicate the merit toward the knowledge of all knowledge 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 of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm?

Ananda! The dharma dhatu, the mind-consciousness dhatu, mental contact, the feelings arising with mental contact as condition, and the nature of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are empty. Why? Because the emptiness of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition is neither two nor divided into two from suchness, up to and including the inconceivable realm.

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

Blessed One! Why does one, by taking the nonduality of the eye dhatu as a skillful means, the non-arising of the eye dhatu as a skillful means, and the non-apprehension of the eye dhatu as a skillful means, dedicate the merit toward the knowledge of all knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! The eye dhatu and the nature of the eye dhatu are empty. Why? Because the emptiness of the eye dhatu is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

Blessed One! Why does one, by taking the nonduality of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as a skillful means; the non-arising of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as a skillful means; and the non-apprehension of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition as a skillful means, dedicate the merit toward the knowledge of all knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! The form dhatu, the eye-consciousness dhatu, eye contact, the feelings arising with eye contact as condition, and the nature of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition are empty. Why? Because the emptiness 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 the Noble Truths of suffering, its origin, its cessation, and the path.

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

Blessed One! Why does one, by taking the nonduality of the ear dhatu as a skillful means, the non-arising of the ear dhatu as a skillful means, and the non-apprehension of the ear dhatu as a skillful means, dedicate the merit toward the knowledge of all knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! The ear dhatu and the nature of the ear dhatu are empty. Why? Because the emptiness of the ear dhatu is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

Blessed One! Why does one, by taking the nonduality of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition as a skillful means; the non-arising of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition as a skillful means; and the non-apprehension of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition as a skillful means, dedicate the merit toward the knowledge of all knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! The sound dhatu, the ear-consciousness dhatu, ear contact, the feelings arising with ear contact as condition, and the nature of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition are empty. Why? Because the emptiness of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

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

Blessed One! Why does one, by taking the nonduality of the nose dhatu as a skillful means, the non-arising of the nose dhatu as a skillful means, and the non-apprehension of the nose dhatu as a skillful means, dedicate the merit toward the knowledge of all knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! The nose dhatu and the nature of the nose dhatu are empty. Why? Because the emptiness of the nose dhatu is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

Blessed One! Why does one, by taking the nonduality of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition as a skillful means; the non-arising of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition as a skillful means; and the non-apprehension of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition as a skillful means, dedicate the merit toward the knowledge of all knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! The odor dhatu, the nose-consciousness dhatu, nose contact, the feelings arising with nose contact as condition, and the nature of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition are empty. Why? Because the emptiness of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

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

“Blessed One! How does one, by taking the nonduality of the tongue dhatu as a skillful means, the non-arising of the tongue dhatu as a skillful means, and the non-apprehension of the tongue dhatu as a skillful means, dedicate the merit toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ananda! The tongue dhatu and the nature of the tongue dhatu are empty. Why is this? Because the emptiness of the tongue dhatu and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

“Blessed One! How does one, by taking the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition as a skillful means; their non-arising as a skillful means; and their non-apprehension as a skillful means, dedicate the merit toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ananda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, together with the nature of all these, are empty. Why is this? Because the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the tongue dhatu and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehension as a skillful means, one dedicates the merit toward omniscient wisdom and abides in the Noble Truths of suffering, its origin, its cessation, and the path.

“Blessed One! How does one, by taking the nonduality of the body dhatu as a skillful means, the non-arising of the body dhatu as a skillful means, and the non-apprehension of the body dhatu as a skillful means, dedicate the merit toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ananda! The body dhatu and the nature of the body dhatu are empty. Why is this? Because the emptiness of the body dhatu and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

“Blessed One! How does one, by taking the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition as a skillful means; their non-arising as a skillful means; and their non-apprehension as a skillful means, dedicate the merit toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ananda! The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, together with the nature of all these, are empty. Why is this? Because the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the body dhatu and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehension as a skillful means, one dedicates the merit toward omniscient wisdom and abides in the Noble Truths of suffering, its origin, its cessation, and the path.

“Blessed One! How does one, by taking the nonduality of the mind dhatu as a skillful means, the non-arising of the mind dhatu as a skillful means, and the non-apprehension of the mind dhatu as a skillful means, dedicate the merit toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ananda! The mind dhatu and the nature of the mind dhatu are empty. Why is this? Because the emptiness of the mind dhatu and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

“Blessed One! How does one, by taking the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as their condition as a skillful means; their non-arising as a skillful means; and their non-apprehension as a skillful means, dedicate the merit toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ananda! The mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as their condition, together with the nature of all these, are empty. Why is this? Because the emptiness of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as their condition, and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the mind dhatu and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehension as a skillful means, one dedicates the merit toward omniscient wisdom and abides in the Noble Truths of suffering, its origin, its cessation, and the path.

“Blessed One! How does one, by taking the nonduality of the eye dhatu as a skillful means, the non-arising of the eye dhatu as a skillful means, and the non-apprehension of the eye dhatu as a skillful means, dedicate the merit toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?

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

“Blessed One! How does one, by taking the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition as a skillful means; their non-arising as a skillful means; and their non-apprehension as a skillful means, dedicate the merit toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?

“Ananda! The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition, together with the nature of all these, 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 the four dhyanas, the four immeasurables, and the four formless attainments are nondual and not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the eye dhatu and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehension as a skillful means, one dedicates the merit toward omniscient wisdom and cultivates the four dhyanas, the four immeasurables, and the four formless attainments.

“Blessed One! How does one, by taking the nonduality of the ear dhatu as a skillful means, the non-arising of the ear dhatu as a skillful means, and the non-apprehension of the ear dhatu as a skillful means, dedicate the merit toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?

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

“Blessed One! How does one, by taking the nonduality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition as a skillful means; their non-arising as a skillful means; and their non-apprehension as a skillful means, dedicate the merit toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

Ananda! The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, together with the nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition, are empty. Why? Because the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

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

Blessed One! Why, taking the nonduality of the nose dhatu as skillful means, taking the non-arising of the nose dhatu as skillful means, and taking the non-apprehension of the nose dhatu as skillful means, does one dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The nose dhatu and the nature of the nose dhatu are empty. Why? Because the emptiness of the nose dhatu is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why, taking the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition as skillful means, taking the non-arising of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition as skillful means, and taking the non-apprehension of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition as skillful means, does one dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, together with the nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition, are empty. Why? Because the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

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

Blessed One! Why, taking the nonduality of the tongue dhatu as skillful means, taking the non-arising of the tongue dhatu as skillful means, and taking the non-apprehension of the tongue dhatu as skillful means, does one dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The tongue dhatu and the nature of the tongue dhatu are empty. Why? Because the emptiness of the tongue dhatu is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why, taking the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition as skillful means, taking the non-arising of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition as skillful means, and taking the non-apprehension of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition as skillful means, does one dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition, together with 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 the four dhyanas, the four immeasurables, and the four formless absorptions.

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

Blessed One! Why, taking the nonduality of the body dhatu as skillful means, taking the non-arising of the body dhatu as skillful means, and taking the non-apprehension of the body dhatu as skillful means, does one dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The body dhatu and the nature of the body dhatu are empty. Why? Because the emptiness of the body dhatu is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why, taking the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition as skillful means, taking the non-arising of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition as skillful means, and taking the non-apprehension of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition as skillful means, does one dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, together with the nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition, are empty. Why? Because the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

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

Blessed One! Why, taking the nonduality of the mind dhatu as skillful means, taking the non-arising of the mind dhatu as skillful means, and taking the non-apprehension of the mind dhatu as skillful means, does one dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The mind dhatu and the nature of the mind dhatu are empty. Why? Because the emptiness of the mind dhatu is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why, taking the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition as skillful means, taking the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition as skillful means, and taking the non-apprehension of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition as skillful means, does one dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition, together with the nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition, are empty. Why? Because the emptiness of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

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

“Blessed One! How, by taking the nonduality of the eye element as a skillful means, the non-arising of the eye element as a skillful means, and the non-apprehensibility of the eye element as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The eye element and the nature of the eye element are empty. Why is this? Because the emptiness of the eye element is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Blessed One! How, by taking the nonduality of the form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition as a skillful means; their non-arising as a skillful means; and their non-apprehensibility as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The form element, the eye-consciousness element, eye-contact, and the feelings arising with eye-contact as condition, together with their nature, are empty. Why is this? Because their emptiness is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Ānanda! Therefore, it is said that, by taking the nonduality of the eye element and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehensibility as a skillful means, one dedicates the merit toward omniscience and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Blessed One! How, by taking the nonduality of the ear element as a skillful means, the non-arising of the ear element as a skillful means, and the non-apprehensibility of the ear element as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The ear element and the nature of the ear element are empty. Why is this? Because the emptiness of the ear element is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Blessed One! How, by taking the nonduality of the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition as a skillful means; their non-arising as a skillful means; and their non-apprehensibility as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition, together with their nature, are empty. Why is this? Because their emptiness is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Ānanda! Therefore, it is said that, by taking the nonduality of the ear element and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehensibility as a skillful means, one dedicates the merit toward omniscience and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Blessed One! How, by taking the nonduality of the nose element as a skillful means, the non-arising of the nose element as a skillful means, and the non-apprehensibility of the nose element as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The nose element and the nature of the nose element are empty. Why is this? Because the emptiness of the nose element is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Blessed One! How, by taking the nonduality of the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition as a skillful means; their non-arising as a skillful means; and their non-apprehensibility as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition, together with their nature, are empty. Why is this? Because their emptiness is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Ānanda! Therefore, it is said that, by taking the nonduality of the nose element and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehensibility as a skillful means, one dedicates the merit toward omniscience and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Blessed One! How, by taking the nonduality of the tongue element as a skillful means, the non-arising of the tongue element as a skillful means, and the non-apprehensibility of the tongue element as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The tongue element and the nature of the tongue element are empty. Why is this? Because the emptiness of the tongue element is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Blessed One! How, by taking the nonduality of the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means; their non-arising as a skillful means; and their non-apprehensibility as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition, together with their nature, are empty. Why is this? Because their emptiness is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Ānanda! Therefore, it is said that, by taking the nonduality of the tongue element and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehensibility as a skillful means, one dedicates the merit toward omniscience and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Blessed One! How, by taking the nonduality of the body element as a skillful means, the non-arising of the body element as a skillful means, and the non-apprehensibility of the body element as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

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

“Blessed One! Why, taking the nonduality of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition as a skillful means; taking their non-arising as a skillful means; and taking their non-apprehension as a skillful means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the eight liberations, eight spheres of mastery, nine successive meditative attainments, and ten totalities?”

“Ananda! The tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, together with their essential nature, are empty. Why is this? Because their emptiness and the eight liberations, eight spheres of mastery, nine successive meditative attainments, and ten totalities are nondual and not divided into two.

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

“Blessed One! Why, taking the nonduality of the mind dhatu as a skillful means, taking the non-arising of the mind dhatu as a skillful means, and taking the non-apprehension of the mind dhatu as a skillful means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the eight liberations, eight spheres of mastery, nine successive meditative attainments, and ten totalities?”

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

“Blessed One! Why, taking the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as a skillful means; taking their non-arising as a skillful means; and taking their non-apprehension as a skillful means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the eight liberations, eight spheres of mastery, nine successive meditative attainments, and ten totalities?”

“Ananda! The mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, together with their essential nature, are empty. Why is this? Because their emptiness and the eight liberations, eight spheres of mastery, nine successive meditative attainments, and ten totalities are nondual and not divided into two.

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

Fascicle 114

End