大般若波羅蜜多經

13

“Blessed One! How, 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-apprehensibility of the eye dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four establishments 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 eightfold noble path?”

“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 the four establishments 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 eightfold noble path are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as a skillful means; by taking the non-arising of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as a skillful means; and by taking the non-apprehensibility of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four establishments 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 eightfold noble path?”

“Ananda! The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, as well as the nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, are empty. Why is this? Because the empty nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact and the four establishments 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 eightfold noble path are not two and are 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, the non-arising of the eye dhatu and so forth as a skillful means, and the non-apprehensibility of the eye dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the four establishments 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 eightfold noble path.”

“Blessed One! How, 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-apprehensibility of the ear dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four establishments 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 eightfold noble path?”

“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 the four establishments 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 eightfold noble path are not two and are not divided into two.”

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

and by taking the non-apprehensibility of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four establishments 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 eightfold noble path?”

“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 the four establishments 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 eightfold noble path are not two and are not divided into two.”

“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-apprehensibility of the ear dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the four establishments 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 eightfold noble path.”

“Blessed One! How, 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-apprehensibility of the nose dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four establishments 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 eightfold noble path?”

“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 the four establishments 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 eightfold noble path are not two and are not divided into two.”

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

and by taking the non-apprehensibility of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four establishments 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 eightfold noble path?”

“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 the four establishments 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 eightfold noble path are not two and are not divided into two.”

“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-apprehensibility of the nose dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the four establishments 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 eightfold noble path.”

“Blessed One! How, 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-apprehensibility of the tongue dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four establishments 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 eightfold noble path?”

“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 the four establishments 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 eightfold noble path 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 that arise conditioned by tongue-contact as a skillful means; by 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 skillful means;

and by taking the non-apprehensibility of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four establishments 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 eightfold noble path?”

Ananda! The taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact, as well as the nature of the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact, are empty. Why? Because the emptiness of the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact is neither two nor divided into two from 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 eight factors of the Noble Path.

Ananda! Therefore, it is said that, using the nonduality of the tongue element and so forth as a skillful means, the nonarising of the tongue element and so forth as a skillful means, and the nonattainment of the tongue element and so forth as a skillful means, one dedicates these toward the wisdom of omniscience 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 eight factors of the Noble Path.

Blessed One! Why, using the nonduality of the body element as a skillful means, the nonarising of the body element as a skillful means, and the nonattainment of the body element as a skillful means, does one dedicate these toward the wisdom of omniscience 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 eight factors of the Noble Path?

Ananda! The body element and the nature of the body element are empty. Why? Because the emptiness of the body element is neither two nor divided into two from 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 eight factors of the Noble Path.

Blessed One! Why, using the nonduality of the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact as a skillful means; the nonarising of the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact as a skillful means;

and the nonattainment of the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact as a skillful means, does one dedicate these toward the wisdom of omniscience 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 eight factors of the Noble Path?

Ananda! The tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact, as well as the nature of the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact, are empty. Why? Because the emptiness of the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact is neither two nor divided into two from 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 eight factors of the Noble Path.

Ananda! Therefore, it is said that, using the nonduality of the body element and so forth as a skillful means, the nonarising of the body element and so forth as a skillful means, and the nonattainment of the body element and so forth as a skillful means, one dedicates these toward the wisdom of omniscience 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 eight factors of the Noble Path.

Blessed One! Why, using the nonduality of the mind element as a skillful means, the nonarising of the mind element as a skillful means, and the nonattainment of the mind element as a skillful means, does one dedicate these toward the wisdom of omniscience 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 eight factors of the Noble Path?

Ananda! The mind element and the nature of the mind element are empty. Why? Because the emptiness of the mind element is neither two nor divided into two from 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 eight factors of the Noble Path.

Blessed One! Why, using the nonduality of the mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact as a skillful means; the nonarising of the mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact as a skillful means;

and the nonattainment of the mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact as a skillful means, does one dedicate these toward the wisdom of omniscience 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 eight factors of the Noble Path?

Ananda! The mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact, as well as the nature of the mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact, are empty. Why? Because the emptiness of the mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact is neither two nor divided into two from 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 eight factors of the Noble Path.

Ananda! Therefore, it is said that, using the nonduality of the mind element and so forth as a skillful means, the nonarising of the mind element and so forth as a skillful means, and the nonattainment of the mind element and so forth as a skillful means, one dedicates these toward the wisdom of omniscience 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 eight factors of the Noble Path.

Blessed One! Why, using the nonduality of the eye element as a skillful means, the nonarising of the eye element as a skillful means, and the nonattainment of the eye element as a skillful means, does one dedicate these toward the wisdom of omniscience and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

Ananda! The eye element and the nature of the eye element are empty. Why? Because the emptiness of the eye element is neither two nor divided into two from the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

Blessed One! Why, using the nonduality of the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact as a skillful means; the nonarising of the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact as a skillful means; and the nonattainment of the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact as a skillful means, does one dedicate these toward the wisdom of omniscience and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

Ananda! The form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact, as well as the nature of the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact, are empty. Why? Because the emptiness of the form element, the eye-consciousness element, eye-contact, and the feelings that arise conditioned by eye-contact is neither two nor divided into two from the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

Ananda! Therefore, it is said that, using the nonduality of the eye element and so forth as a skillful means, the nonarising of the eye element and so forth as a skillful means, and the nonattainment of the eye element and so forth as a skillful means, one dedicates these toward the wisdom of omniscience and cultivates the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

Blessed One! Why, using the nonduality of the ear element as a skillful means, the nonarising of the ear element as a skillful means, and the nonattainment of the ear element as a skillful means, does one dedicate these toward the wisdom of omniscience and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

Ananda! The ear element and the nature of the ear element are empty. Why? Because the emptiness of the ear element is neither two nor divided into two from the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

“Blessed One! Why does one, taking as skillful means the nonduality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; taking as skillful means their non-arising; and taking as skillful means their non-apprehensibility, dedicate the merit toward the wisdom of all-knowing and cultivate the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness?”

“Ananda! The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, together with their nature, are empty. Why? Because the empty nature 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 liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.

“Ananda! Therefore, it is said that, taking as skillful means the nonduality of the ear dhatu and so forth, taking as skillful means the non-arising of the ear dhatu and so forth, and taking as skillful means the non-apprehensibility of the ear dhatu and so forth, one dedicates the merit toward the wisdom of all-knowing and cultivates the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.”

“Blessed One! Why does one, taking as skillful means the nonduality of the nose dhatu, taking as skillful means its non-arising, and taking as skillful means its non-apprehensibility, dedicate the merit toward the wisdom of all-knowing and cultivate the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness?”

“Ananda! The nose dhatu and the nature of the nose dhatu are empty. Why? Because the empty nature of the nose dhatu is neither two nor divided into two from the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.”

“Blessed One! Why does one, taking as skillful means the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition; taking as skillful means their non-arising; and taking as skillful means their non-apprehensibility, dedicate the merit toward the wisdom of all-knowing and cultivate the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness?”

“Ananda! The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, together with their nature, are empty. Why? Because the empty nature 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 liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.

“Ananda! Therefore, it is said that, taking as skillful means the nonduality of the nose dhatu and so forth, taking as skillful means the non-arising of the nose dhatu and so forth, and taking as skillful means the non-apprehensibility of the nose dhatu and so forth, one dedicates the merit toward the wisdom of all-knowing and cultivates the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.”

“Blessed One! Why does one, taking as skillful means the nonduality of the tongue dhatu, taking as skillful means its non-arising, and taking as skillful means its non-apprehensibility, dedicate the merit toward the wisdom of all-knowing and cultivate the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness?”

“Ananda! The tongue dhatu and the nature of the tongue dhatu are empty. Why? Because the empty nature of the tongue dhatu is neither two nor divided into two from the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.”

“Blessed One! Why does one, taking as skillful means the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; taking as skillful means their non-arising; and taking as skillful means their non-apprehensibility, dedicate the merit toward the wisdom of all-knowing and cultivate the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness?”

“Ananda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, together with their nature, are empty. Why? 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 liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.

“Ananda! Therefore, it is said that, taking as skillful means the nonduality of the tongue dhatu and so forth, taking as skillful means the non-arising of the tongue dhatu and so forth, and taking as skillful means the non-apprehensibility of the tongue dhatu and so forth, one dedicates the merit toward the wisdom of all-knowing and cultivates the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.”

“Blessed One! Why does one, taking as skillful means the nonduality of the body dhatu, taking as skillful means its non-arising, and taking as skillful means its non-apprehensibility, dedicate the merit toward the wisdom of all-knowing and cultivate the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness?”

“Ananda! The body dhatu and the nature of the body dhatu are empty. Why? Because the empty nature of the body dhatu is neither two nor divided into two from the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.”

“Blessed One! Why does one, taking as skillful means the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition; taking as skillful means their non-arising; and taking as skillful means their non-apprehensibility, dedicate the merit toward the wisdom of all-knowing and cultivate the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness?”

“Ananda! The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, together with their nature, are empty. Why? 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 liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.

“Ananda! Therefore, it is said that, taking as skillful means the nonduality of the body dhatu and so forth, taking as skillful means the non-arising of the body dhatu and so forth, and taking as skillful means the non-apprehensibility of the body dhatu and so forth, one dedicates the merit toward the wisdom of all-knowing and cultivates the liberation door of emptiness, the liberation door of signlessness, and the liberation door of wishlessness.”

“Blessed One! Why, 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-apprehensibility of the mind dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness?”

“Ānanda! The mind dhatu and the nature of the mind dhatu are empty. Why is this so? Because the empty nature of the mind dhatu and the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness are nondual and not divided into two.”

“Blessed One! Why, by taking the nonduality of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means; the non-arising of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means; and the non-apprehensibility of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness?”

“Ānanda! The dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, as well as the nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, are empty. Why is this so? Because the empty nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, and the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness are nondual and not divided into two.

“Ānanda! 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-apprehensibility of the mind dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness.”

“Blessed One! Why, 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-apprehensibility of the eye dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The eye dhatu and the nature of the eye dhatu are empty. Why is this so? Because the empty nature of the eye dhatu and the five kinds of eyes and the six superknowledges are nondual and not divided into two.”

“Blessed One! Why, 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-apprehensibility of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! 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 so? Because the empty nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, and the five kinds of eyes and the six superknowledges are nondual and not divided into two.

“Ānanda! 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-apprehensibility of the eye dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the five kinds of eyes and the six superknowledges.”

“Blessed One! Why, 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-apprehensibility of the ear dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The ear dhatu and the nature of the ear dhatu are empty. Why is this so? Because the empty nature of the ear dhatu and the five kinds of eyes and the six superknowledges are nondual and not divided into two.”

“Blessed One! Why, 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-apprehensibility of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, as well as the nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, are empty. Why is this so? Because the empty nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, and the five kinds of eyes and the six superknowledges are nondual and not divided into two.

“Ānanda! 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-apprehensibility of the ear dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the five kinds of eyes and the six superknowledges.”

“Blessed One! Why, 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-apprehensibility of the nose dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The nose dhatu and the nature of the nose dhatu are empty. Why is this so? Because the empty nature of the nose dhatu and the five kinds of eyes and the six superknowledges are nondual and not divided into two.”

“Blessed One! Why, 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-apprehensibility of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, as well as the nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, are empty. Why is this so? Because the empty nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, and the five kinds of eyes and the six superknowledges are nondual and not divided into two.

“Ānanda! 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-apprehensibility of the nose dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the five kinds of eyes and the six superknowledges.”

“Blessed One! Why, 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-apprehensibility of the tongue dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The tongue dhatu and the nature of the tongue dhatu are empty. Why is this so? Because the empty nature of the tongue dhatu and the five kinds of eyes and the six superknowledges are nondual and not divided into two.”

“Blessed One! How, by taking as skillful means the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact; by taking as skillful means the non-arising of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact; and by taking as skillful means the non-attainment of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, do they dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! 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 emptiness of the nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact is neither two nor divided into two with the five kinds of eyes and the six superknowledges.

“Ānanda! Therefore, it is said that, by taking as skillful means the nonduality of the tongue dhatu and so forth, by taking as skillful means the non-arising of the tongue dhatu and so forth, and by taking as skillful means the non-attainment of the tongue dhatu and so forth, they dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges.”

“Blessed One! How, by taking as skillful means the nonduality of the body dhatu, by taking as skillful means the non-arising of the body dhatu, and by taking as skillful means the non-attainment of the body dhatu, do they dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The body dhatu and the nature of the body dhatu are empty. Why is this? Because the emptiness of the nature of the body dhatu is neither two nor divided into two with the five kinds of eyes and the six superknowledges.”

“Blessed One! How, by taking as skillful means the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact; by taking as skillful means the non-arising of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact; and by taking as skillful means the non-attainment of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, do they dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, as well as the nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, are empty. Why is this? Because the emptiness of the nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact is neither two nor divided into two with the five kinds of eyes and the six superknowledges.

“Ānanda! Therefore, it is said that, by taking as skillful means the nonduality of the body dhatu and so forth, by taking as skillful means the non-arising of the body dhatu and so forth, and by taking as skillful means the non-attainment of the body dhatu and so forth, they dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges.”

“Blessed One! How, by taking as skillful means the nonduality of the mind dhatu, by taking as skillful means the non-arising of the mind dhatu, and by taking as skillful means the non-attainment of the mind dhatu, do they dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The mind dhatu and the nature of the mind dhatu are empty. Why is this? Because the emptiness of the nature of the mind dhatu is neither two nor divided into two with the five kinds of eyes and the six superknowledges.”

“Blessed One! How, by taking as skillful means the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact; by taking as skillful means the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact; and by taking as skillful means the non-attainment of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, do they dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, as well as the nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact, are empty. Why is this? Because the emptiness of the nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact is neither two nor divided into two with the five kinds of eyes and the six superknowledges.

“Ānanda! Therefore, it is said that, by taking as skillful means the nonduality of the mind dhatu and so forth, by taking as skillful means the non-arising of the mind dhatu and so forth, and by taking as skillful means the non-attainment of the mind dhatu and so forth, they dedicate the merit toward the knowledge of all-knowledge and cultivate the five kinds of eyes and the six superknowledges.”

“Blessed One! How, by taking as skillful means the nonduality of the eye dhatu, by taking as skillful means the non-arising of the eye dhatu, and by taking as skillful means the non-attainment of the eye dhatu, do they dedicate the merit toward the knowledge of all-knowledge 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 unshared qualities of a Buddha?”

“Ānanda! The eye dhatu and the nature of the eye dhatu are empty. Why is this? Because the emptiness of the nature of the eye dhatu is neither two nor divided into two with 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 unshared qualities of a Buddha.”

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

and by taking as skillful means the non-attainment of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, do they dedicate the merit toward the knowledge of all-knowledge 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 unshared qualities of a Buddha?”

“Ānanda! The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, as well as the nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, are empty. Why is this? Because the emptiness of the nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact is neither two nor divided into two with 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 unshared qualities of a Buddha.

“Ānanda! Therefore, it is said that, by taking as skillful means the nonduality of the eye dhatu and so forth, by taking as skillful means the non-arising of the eye dhatu and so forth, and by taking as skillful means the non-attainment of the eye dhatu and so forth, they dedicate the merit toward the knowledge of all-knowledge 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 unshared qualities of a Buddha.”

“Blessed One! How, by taking as skillful means the nonduality of the ear dhatu, by taking as skillful means the non-arising of the ear dhatu, and by taking as skillful means the non-attainment of the ear dhatu, do they dedicate the merit toward the knowledge of all-knowledge 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 unshared qualities of a Buddha?”

“Ānanda! The ear dhatu and the nature of the ear dhatu are empty. Why is this? Because the emptiness of the nature of the ear dhatu is neither two nor divided into two with 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 unshared qualities of a Buddha.”

“Blessed One! How, by taking as means the nonduality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact; by taking as means the non-arising of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact; and by taking as means the non-apprehension of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, as well as the essential 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 emptiness of the essential nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact is neither two nor divided into two from the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

“Ananda! Therefore, it is said that, by taking as means the nonduality of the ear dhatu and so forth, by taking as means the non-arising of the ear dhatu and so forth, and by taking as means the non-apprehension of the ear dhatu and so forth, one dedicates the merit toward the wisdom of all-knowledge and cultivates the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.”

“Blessed One! How, by taking as means the nonduality of the nose dhatu, by taking as means the non-arising of the nose dhatu, and by taking as means the non-apprehension of the nose dhatu, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! The nose dhatu and the essential nature of the nose dhatu are empty. Why is this? Because the emptiness of the essential nature of the nose dhatu is neither two nor divided into two from the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.”

“Blessed One! How, by taking as means the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact; by taking as means the non-arising of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact; and by taking as means the non-apprehension of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, as well as the essential 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 emptiness of the essential nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact is neither two nor divided into two from the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

“Ananda! Therefore, it is said that, by taking as means the nonduality of the nose dhatu and so forth, by taking as means the non-arising of the nose dhatu and so forth, and by taking as means the non-apprehension of the nose dhatu and so forth, one dedicates the merit toward the wisdom of all-knowledge and cultivates the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.”

“Blessed One! How, by taking as means the nonduality of the tongue dhatu, by taking as means the non-arising of the tongue dhatu, and by taking as means the non-apprehension of the tongue dhatu, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! The tongue dhatu and the essential nature of the tongue dhatu are empty. Why is this? Because the emptiness of the essential nature of the tongue dhatu is neither two nor divided into two from the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.”

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

and by taking as means the non-apprehension of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, as well as the essential 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 emptiness of the essential nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact is neither two nor divided into two from the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

“Ananda! Therefore, it is said that, by taking as means the nonduality of the tongue dhatu and so forth, by taking as means the non-arising of the tongue dhatu and so forth, and by taking as means the non-apprehension of the tongue dhatu and so forth, one dedicates the merit toward the wisdom of all-knowledge and cultivates the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.”

“Blessed One! How, by taking as means the nonduality of the body dhatu, by taking as means the non-arising of the body dhatu, and by taking as means the non-apprehension of the body dhatu, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! The body dhatu and the essential nature of the body dhatu are empty. Why is this? Because the emptiness of the essential nature of the body dhatu is neither two nor divided into two from the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.”

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

and by taking as means the non-apprehension of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

Ananda! The body dhatu, the body-consciousness dhatu, body-contact, the feelings that arise conditioned by body-contact, and the nature of the body dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are empty. Why is this? Because the emptiness of the body dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, and the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha 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 them to all-knowledge and cultivates the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha.

Blessed One! Why does one, 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, dedicate them to all-knowledge and cultivate the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha?

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 ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha are nondual and not divided into two.

Blessed One! Why does one, taking the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact as a skillful means, taking the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact as a skillful means, and taking the non-apprehension of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact as a skillful means, dedicate them to all-knowledge and cultivate the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity,

and the eighteen exclusive qualities of a Buddha?

Ananda! The mental-object dhatu, the mind-consciousness dhatu, mental contact, the feelings that arise conditioned by mental contact, and the nature of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact are empty. Why is this? Because the emptiness of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact, and the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha 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 them to all-knowledge and cultivates the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha.

Blessed One! Why does one, taking the nonduality of the eye dhatu as a skillful means, taking the non-arising of the eye dhatu as a skillful means, and taking the non-apprehension of the eye dhatu as a skillful means, dedicate them to all-knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

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 Dharma of non-forgetfulness and the nature of constant equanimity are nondual and not divided into two.

Blessed One! Why does one, taking the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as a skillful means, taking the non-arising of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as a skillful means, and taking the non-apprehension of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as a skillful means, dedicate them to all-knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

Ananda! The form dhatu, the eye-consciousness dhatu, eye-contact, the feelings that arise conditioned by eye-contact, and the nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are empty. Why is this? Because the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact, and the Dharma of non-forgetfulness and the nature of constant equanimity are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the eye dhatu and so forth as a skillful means, taking the non-arising of the eye dhatu and so forth as a skillful means, and taking the non-apprehension of the eye dhatu and so forth as a skillful means, one dedicates them to all-knowledge and cultivates the Dharma of non-forgetfulness and the nature of constant equanimity.

Blessed One! Why does one, taking the nonduality of the ear dhatu as a skillful means, taking the non-arising of the ear dhatu as a skillful means, and taking the non-apprehension of the ear dhatu as a skillful means, dedicate them to all-knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

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 Dharma of non-forgetfulness and the nature of constant equanimity are nondual and not divided into two.

Blessed One! Why 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 skillful 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 skillful 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 skillful means, dedicate them to all-knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

Ananda! The sound dhatu, the ear-consciousness dhatu, ear-contact, the feelings that arise conditioned by ear-contact, and 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 emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, and the Dharma of non-forgetfulness and the nature of constant equanimity are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the ear dhatu and so forth as a skillful means, taking the non-arising of the ear dhatu and so forth as a skillful means, and taking the non-apprehension of the ear dhatu and so forth as a skillful means, one dedicates them to all-knowledge and cultivates the Dharma of non-forgetfulness and the nature of constant equanimity.

Blessed One! Why does one, taking the nonduality of the nose dhatu as a skillful means, taking the non-arising of the nose dhatu as a skillful means, and taking the non-apprehension of the nose dhatu as a skillful means, dedicate them to all-knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

Ananda! The nose dhatu and the nature of the nose dhatu are empty. Why is this? Because the emptiness of the nose dhatu and the Dharma of non-forgetfulness and the nature of constant equanimity are nondual and not divided into two.

Blessed One! Why 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 skillful 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 skillful 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 skillful means, dedicate them to all-knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

O Kausika! The element of odor, the element of nose-consciousness, nose-contact, the feelings arisen with nose-contact as condition, and the nature of the element of odor, the element of nose-consciousness, nose-contact, and the feelings arisen with nose-contact as condition are empty. Why? Because the emptiness of the element of odor, the element of nose-consciousness, nose-contact, and the feelings arisen with nose-contact as condition, and the Dharma of non-forgetfulness and the nature of constant equanimity are neither two nor divided into two.

O Kausika! Therefore, it is said that, by taking the nonduality of the nose element and so forth as a skillful means, the non-arising of the nose element and so forth as a skillful means, and the non-apprehension of the nose element and so forth as a skillful means, one dedicates the merit toward the wisdom of all-knowing wisdom and cultivates the Dharma of non-forgetfulness and the nature of constant equanimity.

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