大般若波羅蜜多經

14

“Blessed One! How does one, using the nonduality of the tongue dhatu as a skillful means, the nonarising of the tongue dhatu as a skillful means, and the nonapprehensibility of the tongue dhatu as a skillful means, dedicate these toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?”

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

“Blessed One! How does one, using the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means; using the nonarising of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means; and using the nonapprehensibility of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means, dedicate these toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?”

“Ananda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, together with their natures, 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 condition, 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, using the nonduality of the tongue dhatu and so forth as a skillful means, the nonarising of the tongue dhatu and so forth as a skillful means, and the nonapprehensibility of the tongue dhatu and so forth as a skillful means, one dedicates these toward omniscience and cultivates the Dharma of non-forgetfulness and the nature of constant equanimity.”

“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 these toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?”

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

“Blessed One! How does one, using the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as a skillful means; using the nonarising of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as a skillful means; and using the nonapprehensibility of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as a skillful means, dedicate these toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?”

“Ananda! The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, together with their natures, 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 condition, 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, using 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, one dedicates these toward omniscience and cultivates the Dharma of non-forgetfulness and the nature of constant equanimity.”

“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 these toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?”

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

“Blessed One! How does one, using the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means; using the nonarising of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means; and using the nonapprehensibility of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means, dedicate these toward omniscience and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?”

“Ananda! The mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, together with their natures, are empty. Why is this? Because the emptiness of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, 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, using 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, one dedicates these toward omniscience and cultivates the knowledge of all things, the knowledge of paths, and the knowledge of all aspects.”

“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 these toward omniscience and cultivate the knowledge of all things, the knowledge of paths, and the knowledge of all aspects?”

“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 knowledge of all things, the knowledge of paths, and the knowledge of all aspects 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 these toward omniscience and cultivate the knowledge of all things, the knowledge of paths, and the knowledge of all aspects?”

“Ananda! The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, together with their natures, 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 condition, and the knowledge of all things, the knowledge of paths, and the knowledge of all aspects are nondual and not divided into two.

“Ananda! Therefore, it is said that, using 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, one dedicates these toward omniscience and cultivates the knowledge of all things, the knowledge of paths, and the knowledge of all aspects.”

“Blessed One! How does one, using the nonduality of the ear dhatu as a skillful means, the nonarising of the ear dhatu as a skillful means, and the nonapprehensibility of the ear dhatu as a skillful means, dedicate these toward omniscience and cultivate the knowledge of all things, the knowledge of paths, and the knowledge of all aspects?”

“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 knowledge of all things, the knowledge of paths, and the knowledge of all aspects 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 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-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 the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“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 that is the essential nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact is not two and is not divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“Ananda! Therefore, it is said that one takes the nonduality of the ear dhatu and so forth as a skillful means, takes the non-arising of the ear dhatu and so forth as a skillful means, and takes the non-apprehension of the ear dhatu and so forth as a skillful means, dedicates the merit toward omniscience, and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! How does one, by taking the nonduality of the nose dhatu as a skillful means, by taking the non-arising of the nose dhatu as a skillful means, and by taking the non-apprehension of the nose dhatu as a skillful means, dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“Ananda! The nose dhatu and the essential nature of the nose dhatu are empty. Why is this? Because the emptiness that is the essential nature of the nose dhatu is not two and is not divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! How does one, 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-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 the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“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 that is the essential nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact is not two and is not divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“Ananda! Therefore, it is said that one takes the nonduality of the nose dhatu and so forth as a skillful means, takes the non-arising of the nose dhatu and so forth as a skillful means, and takes the non-apprehension of the nose dhatu and so forth as a skillful means, dedicates the merit toward omniscience, and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! How does one, by taking the nonduality of the tongue dhatu as a skillful means, by taking the non-arising of the tongue dhatu as a skillful means, and by taking the non-apprehension of the tongue dhatu as a skillful means, dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“Ananda! The tongue dhatu and the essential nature of the tongue dhatu are empty. Why is this? Because the emptiness that is the essential nature of the tongue dhatu is not two and is not divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! How does one, 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-apprehension of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as a skillful means, dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“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 that is the essential nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact is not two and is not divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“Ananda! Therefore, it is said that one takes the nonduality of the tongue dhatu and so forth as a skillful means, takes the non-arising of the tongue dhatu and so forth as a skillful means, and takes the non-apprehension of the tongue dhatu and so forth as a skillful means, dedicates the merit toward omniscience, and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! How does one, by taking the nonduality of the body dhatu as a skillful means, by taking the non-arising of the body dhatu as a skillful means, and by taking the non-apprehension of the body dhatu as a skillful means, dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“Ananda! The body dhatu and the essential nature of the body dhatu are empty. Why is this? Because the emptiness that is the essential nature of the body dhatu is not two and is not divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! How does one, by 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 skillful means; by 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 skillful means; and by 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 skillful means, dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“Ananda! The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact, as well as the essential 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 that is the essential nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact is not two and is not divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“Ananda! Therefore, it is said that one takes the nonduality of the body dhatu and so forth as a skillful means, takes the non-arising of the body dhatu and so forth as a skillful means, and takes the non-apprehension of the body dhatu and so forth as a skillful means, dedicates the merit toward omniscience, and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! How does one, by taking the nonduality of the mind dhatu as a skillful means, by taking the non-arising of the mind dhatu as a skillful means, and by taking the non-apprehension of the mind dhatu as a skillful means, dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“Ananda! The mind dhatu and the essential nature of the mind dhatu are empty. Why is this? Because the emptiness that is the essential nature of the mind dhatu is not two and is not divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! How does one, by taking the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as a skillful means; by taking the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as a skillful means; and by taking the non-apprehension of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as a skillful means, dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

Ananda! The dhatu of mental objects, the dhatu of mind-consciousness, mental contact, the feelings arising conditioned by mental contact, and the nature of the dhatu of mental objects, the dhatu of mind-consciousness, mental contact, and the feelings arising conditioned by mental contact are empty. Why? Because the emptiness of the dhatu of mental objects, the dhatu of mind-consciousness, mental contact, and the feelings arising conditioned by mental contact is neither two nor divided into two from the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

Ananda! Therefore, it is said that, by taking the nonduality of the mind dhatu and so forth as a means, the non-arising of the mind dhatu and so forth as a means, and the non-apprehension of the mind dhatu and so forth as a means, one dedicates the merit toward the knowledge of all-knowing wisdom and cultivates the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

Blessed One! Why does one, by taking the nonduality of the eye dhatu as a means, the non-arising of the eye dhatu as a means, and the non-apprehension of the eye dhatu as a means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate all dharani Dharma-gates and all samadhi Dharma-gates?

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 all dharani Dharma-gates and all samadhi Dharma-gates.

Blessed One! Why does one, by taking the nonduality of the form dhatu, the dhatu of eye-consciousness, eye contact, and the feelings arising conditioned by eye contact as a means; the non-arising of the form dhatu, the dhatu of eye-consciousness, eye contact, and the feelings arising conditioned by eye contact as a means; and the non-apprehension of the form dhatu, the dhatu of eye-consciousness, eye contact, and the feelings arising conditioned by eye contact as a means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate all dharani Dharma-gates and all samadhi Dharma-gates?

Ananda! The form dhatu, the dhatu of eye-consciousness, eye contact, the feelings arising conditioned by eye contact, and the nature of the form dhatu, the dhatu of eye-consciousness, eye contact, and the feelings arising conditioned by eye contact are empty. Why? Because the emptiness of the form dhatu, the dhatu of eye-consciousness, eye contact, and the feelings arising conditioned by eye contact is neither two nor divided into two from all dharani Dharma-gates and all samadhi Dharma-gates.

Ananda! Therefore, it is said that, by taking the nonduality of the eye dhatu and so forth as a means, the non-arising of the eye dhatu and so forth as a means, and the non-apprehension of the eye dhatu and so forth as a means, one dedicates the merit toward the knowledge of all-knowing wisdom and cultivates all dharani Dharma-gates and all samadhi Dharma-gates.

Blessed One! Why does one, by 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 the knowledge of all-knowing wisdom and cultivate all dharani Dharma-gates and all samadhi Dharma-gates?

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 all dharani Dharma-gates and all samadhi Dharma-gates.

Blessed One! Why does one, by taking the nonduality of the sound dhatu, the dhatu of ear-consciousness, ear contact, and the feelings arising conditioned by ear contact as a means; the non-arising of the sound dhatu, the dhatu of ear-consciousness, ear contact, and the feelings arising conditioned by ear contact as a means; and the non-apprehension of the sound dhatu, the dhatu of ear-consciousness, ear contact, and the feelings arising conditioned by ear contact as a means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate all dharani Dharma-gates and all samadhi Dharma-gates?

Ananda! The sound dhatu, the dhatu of ear-consciousness, ear contact, the feelings arising conditioned by ear contact, and the nature of the sound dhatu, the dhatu of ear-consciousness, ear contact, and the feelings arising conditioned by ear contact are empty. Why? Because the emptiness of the sound dhatu, the dhatu of ear-consciousness, ear contact, and the feelings arising conditioned by ear contact is neither two nor divided into two from all dharani Dharma-gates and all samadhi Dharma-gates.

Ananda! Therefore, it is said that, by 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 the knowledge of all-knowing wisdom and cultivates all dharani Dharma-gates and all samadhi Dharma-gates.

Blessed One! Why does one, by 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 the knowledge of all-knowing wisdom and cultivate all dharani Dharma-gates and all samadhi Dharma-gates?

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 all dharani Dharma-gates and all samadhi Dharma-gates.

Blessed One! Why does one, by taking the nonduality of the odor dhatu, the dhatu of nose-consciousness, nose contact, and the feelings arising conditioned by nose contact as a means; the non-arising of the odor dhatu, the dhatu of nose-consciousness, nose contact, and the feelings arising conditioned by nose contact as a means; and the non-apprehension of the odor dhatu, the dhatu of nose-consciousness, nose contact, and the feelings arising conditioned by nose contact as a means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate all dharani Dharma-gates and all samadhi Dharma-gates?

Ananda! The odor dhatu, the dhatu of nose-consciousness, nose contact, the feelings arising conditioned by nose contact, and the nature of the odor dhatu, the dhatu of nose-consciousness, nose contact, and the feelings arising conditioned by nose contact are empty. Why? Because the emptiness of the odor dhatu, the dhatu of nose-consciousness, nose contact, and the feelings arising conditioned by nose contact is neither two nor divided into two from all dharani Dharma-gates and all samadhi Dharma-gates.

Ananda! Therefore, it is said that, by 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 the knowledge of all-knowing wisdom and cultivates all dharani Dharma-gates and all samadhi Dharma-gates.

Blessed One! Why does one, by 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 the knowledge of all-knowing wisdom and cultivate all dharani Dharma-gates and all samadhi Dharma-gates?

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 all dharani Dharma-gates and all samadhi Dharma-gates.

Blessed One! Why does one, by taking the nonduality of the taste dhatu, the dhatu of tongue-consciousness, tongue contact, and the feelings arising conditioned by tongue contact as a means; the non-arising of the taste dhatu, the dhatu of tongue-consciousness, tongue contact, and the feelings arising conditioned by tongue contact as a means; and the non-apprehension of the taste dhatu, the dhatu of tongue-consciousness, tongue contact, and the feelings arising conditioned by tongue contact as a means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate all dharani Dharma-gates and all samadhi Dharma-gates?

Ananda! The taste dhatu, the dhatu of tongue-consciousness, tongue contact, the feelings arising conditioned by tongue contact, and the nature of the taste dhatu, the dhatu of tongue-consciousness, tongue contact, and the feelings arising conditioned by tongue contact are empty. Why? Because the emptiness of the taste dhatu, the dhatu of tongue-consciousness, tongue contact, and the feelings arising conditioned by tongue contact is neither two nor divided into two from all dharani Dharma-gates and all samadhi Dharma-gates.

Ananda! Therefore, it is said that, taking the nonduality of the reality dhatu and so forth as skillful means, taking the non-arising of the reality dhatu and so forth as skillful means, and taking the non-apprehension of the reality dhatu and so forth as skillful means, they dedicate the merit toward the wisdom of all-knowledge and cultivate all dharani gateways and all samadhi gateways.

Blessed One! How, 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, do they dedicate the merit toward the wisdom of all-knowledge and cultivate all dharani gateways and all samadhi gateways?

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 all dharani gateways and all samadhi gateways are nondual and not divided into two.

Blessed One! How, taking the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as 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 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 condition as skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate all dharani gateways and all samadhi gateways?

Ananda! The tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, as well as the nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, are empty. Why is this? Because the empty nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, and all dharani gateways and all samadhi gateways, are nondual and not divided into two.

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, they dedicate the merit toward the wisdom of all-knowledge and cultivate all dharani gateways and all samadhi gateways.

Blessed One! How, 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, do they dedicate the merit toward the wisdom of all-knowledge and cultivate all dharani gateways and all samadhi gateways?

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 all dharani gateways and all samadhi gateways are nondual and not divided into two.

Blessed One! How, taking the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as skillful means; taking the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as skillful means; and taking the non-apprehension of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition as skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate all dharani gateways and all samadhi gateways?

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 all dharani gateways and all samadhi gateways, are nondual and not divided into two.

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, they dedicate the merit toward the wisdom of all-knowledge and cultivate all dharani gateways and all samadhi gateways.

Blessed One! How, taking the nonduality of the eye dhatu as skillful means, taking the non-arising of the eye dhatu as skillful means, and taking the non-apprehension of the eye dhatu as skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the great bodhisattva practice?

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 that great bodhisattva practice are nondual and not divided into two.

Blessed One! How, taking the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as skillful means; taking the non-arising of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as skillful means; and taking the non-apprehension of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the great bodhisattva practice?

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 that great bodhisattva practice, are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the eye dhatu and so forth as skillful means, taking the non-arising of the eye dhatu and so forth as skillful means, and taking the non-apprehension of the eye dhatu and so forth as skillful means, they dedicate the merit toward the wisdom of all-knowledge and cultivate the great bodhisattva practice.

Blessed One! How, taking the nonduality of the ear dhatu as skillful means, taking the non-arising of the ear dhatu as skillful means, and taking the non-apprehension of the ear dhatu as skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the great bodhisattva practice?

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 that great bodhisattva practice are nondual and not divided into two.

Blessed One! How, taking the nonduality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as skillful means; taking the non-arising of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as skillful means; and taking the non-apprehension of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the great bodhisattva practice?

Ananda! 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? Because the empty nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, and that great bodhisattva practice, are nondual and not divided into two.

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, they dedicate the merit toward the wisdom of all-knowledge and cultivate the great bodhisattva practice.

Blessed One! How, 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, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the great bodhisattva practice?

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 that great bodhisattva practice are nondual and not divided into two.

“Blessed One, how does one take the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition as a skillful means; take their nonarising as a skillful means; take their nonapprehension as a skillful means; dedicate these toward the wisdom of all-knowledge; and cultivate the practices of a great bodhisattva?”

“Ananda, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition, as well as their nature, are empty. Why is this? Because the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition is neither two nor divided into two from those practices of a great bodhisattva.

“Therefore, Ananda, it is said that one takes the nonduality of the nose dhatu and so forth as a skillful means; takes their nonarising as a skillful means; takes their nonapprehension as a skillful means; dedicates these toward the wisdom of all-knowledge; and cultivates the practices of a great bodhisattva.”

“Blessed One, how does one take the nonduality of the tongue dhatu as a skillful means; take its nonarising as a skillful means; take its nonapprehension as a skillful means; dedicate these toward the wisdom of all-knowledge; and cultivate the practices of a great bodhisattva?”

“Ananda, the tongue dhatu and the nature of the tongue dhatu are empty. Why is this? Because the emptiness of the tongue dhatu is neither two nor divided into two from those practices of a great bodhisattva.”

“Blessed One, how does one take the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition as a skillful means; take their nonarising as a skillful means; take their nonapprehension as a skillful means; dedicate these toward the wisdom of all-knowledge; and cultivate the practices of a great bodhisattva?”

“Ananda, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition, as well as their nature, are empty. Why is this? Because the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition is neither two nor divided into two from those practices of a great bodhisattva.

“Therefore, Ananda, it is said that one takes the nonduality of the tongue dhatu and so forth as a skillful means; takes their nonarising as a skillful means; takes their nonapprehension as a skillful means; dedicates these toward the wisdom of all-knowledge; and cultivates the practices of a great bodhisattva.”

“Blessed One, how does one take the nonduality of the body dhatu as a skillful means; take its nonarising as a skillful means; take its nonapprehension as a skillful means; dedicate these toward the wisdom of all-knowledge; and cultivate the practices of a great bodhisattva?”

“Ananda, the body dhatu and the nature of the body dhatu are empty. Why is this? Because the emptiness of the body dhatu is neither two nor divided into two from those practices of a great bodhisattva.”

“Blessed One, how does one take the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as their condition as a skillful means; take their nonarising as a skillful means; take their nonapprehension as a skillful means; dedicate these toward the wisdom of all-knowledge; and cultivate the practices of a great bodhisattva?”

“Ananda, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as their condition, as well as their nature, are empty. Why is this? Because the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as their condition is neither two nor divided into two from those practices of a great bodhisattva.

“Therefore, Ananda, it is said that one takes the nonduality of the body dhatu and so forth as a skillful means; takes their nonarising as a skillful means; takes their nonapprehension as a skillful means; dedicates these toward the wisdom of all-knowledge; and cultivates the practices of a great bodhisattva.”

“Blessed One, how does one take the nonduality of the mind dhatu as a skillful means; take its nonarising as a skillful means; take its nonapprehension as a skillful means; dedicate these toward the wisdom of all-knowledge; and cultivate the practices of a great bodhisattva?”

“Ananda, the mind dhatu and the nature of the mind dhatu are empty. Why is this? Because the emptiness of the mind dhatu is neither two nor divided into two from those practices of a great bodhisattva.”

“Blessed One, how does one take the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as their condition as a skillful means; take their nonarising as a skillful means; take their nonapprehension as a skillful means; dedicate these toward the wisdom of all-knowledge; and cultivate the practices of a great bodhisattva?”

“Ananda, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as their condition, as well as their nature, are empty. Why is this? Because the emptiness of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as their condition is neither two nor divided into two from those practices of a great bodhisattva.

“Therefore, Ananda, it is said that one takes the nonduality of the mind dhatu and so forth as a skillful means; takes their nonarising as a skillful means; takes their nonapprehension as a skillful means; dedicates these toward the wisdom of all-knowledge; and cultivates the practices of a great bodhisattva.”

“Blessed One, how does one take the nonduality of the eye dhatu as a skillful means; take its nonarising as a skillful means; take its nonapprehension as a skillful means; dedicate these toward the wisdom of all-knowledge; and cultivate unsurpassed enlightenment?”

“Ananda, the eye dhatu and the nature of the eye dhatu are empty. Why is this? Because the emptiness of the eye dhatu is neither two nor divided into two from that unsurpassed enlightenment.”

“Blessed One, how does one take the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition as a skillful means; take their nonarising as a skillful means; take their nonapprehension as a skillful means; dedicate these toward the wisdom of all-knowledge; and cultivate unsurpassed enlightenment?”

“Ananda, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition, as well as their nature, are empty. Why is this? Because the emptiness of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition is neither two nor divided into two from that unsurpassed enlightenment.

“Therefore, Ananda, it is said that one takes the nonduality of the eye dhatu and so forth as a skillful means; takes their nonarising as a skillful means; takes their nonapprehension as a skillful means; dedicates these toward the wisdom of all-knowledge; and cultivates unsurpassed enlightenment.”

Blessed One! How does one take 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 it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

Ananda! The ear dhatu and the nature of the ear dhatu are empty. Why is this so? Because the emptiness of the ear dhatu and that supreme perfect enlightenment are not two and are not divided into two.

Blessed One! How does one take 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; take 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 take 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 it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

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 so? Because the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact and that supreme perfect enlightenment are not two and are not divided into two.

Ananda! Therefore, it is said that one takes the nonduality of the ear dhatu and so forth as a skillful means, takes the non-arising of the ear dhatu and so forth as a skillful means, and takes the non-apprehension of the ear dhatu and so forth as a skillful means, dedicates it to the knowledge of all-knowing wisdom, and cultivates supreme perfect enlightenment.

Blessed One! How does one take 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 it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

Ananda! The nose dhatu and the nature of the nose dhatu are empty. Why is this so? Because the emptiness of the nose dhatu and that supreme perfect enlightenment are not two and are not divided into two.

Blessed One! How does one take 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; take 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 take 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 it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

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 so? Because the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact and that supreme perfect enlightenment are not two and are not divided into two.

Ananda! Therefore, it is said that one takes the nonduality of the nose dhatu and so forth as a skillful means, takes the non-arising of the nose dhatu and so forth as a skillful means, and takes the non-apprehension of the nose dhatu and so forth as a skillful means, dedicates it to the knowledge of all-knowing wisdom, and cultivates supreme perfect enlightenment.

Blessed One! How does one take 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 it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

Ananda! The tongue dhatu and the nature of the tongue dhatu are empty. Why is this so? Because the emptiness of the tongue dhatu and that supreme perfect enlightenment are not two and are not divided into two.

Blessed One! How does one take 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; take 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 take the non-apprehension of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as a skillful means, dedicate it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

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 so? Because the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact and that supreme perfect enlightenment are not two and are not divided into two.

Ananda! Therefore, it is said that one takes the nonduality of the tongue dhatu and so forth as a skillful means, takes the non-arising of the tongue dhatu and so forth as a skillful means, and takes the non-apprehension of the tongue dhatu and so forth as a skillful means, dedicates it to the knowledge of all-knowing wisdom, and cultivates supreme perfect enlightenment.

Blessed One! How does one take 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 it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

Ananda! The body dhatu and the nature of the body dhatu are empty. Why is this so? Because the emptiness of the body dhatu and that supreme perfect enlightenment are not two and are not divided into two.

Blessed One! How does one take the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as a skillful means; take 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 skillful means; and take 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 skillful means, dedicate it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

Ananda! 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 so? Because the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact and that supreme perfect enlightenment are not two and are not divided into two.

Ananda! Therefore, it is said that one takes the nonduality of the body dhatu and so forth as a skillful means, takes the non-arising of the body dhatu and so forth as a skillful means, and takes the non-apprehension of the body dhatu and so forth as a skillful means, dedicates it to the knowledge of all-knowing wisdom, and cultivates supreme perfect enlightenment.

Blessed One! How does one take 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 it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

Ananda! The mind dhatu and the nature of the mind dhatu are empty. Why is this so? Because the emptiness of the mind dhatu and that supreme perfect enlightenment are not two and are not divided into two.

Blessed One! How does one take the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as a skillful means; take the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as a skillful means; and take the non-apprehension of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as a skillful means, dedicate it to the knowledge of all-knowing wisdom, and cultivate supreme perfect enlightenment?

Ānanda! The dhatu of mental objects, the dhatu of mental consciousness, mental contact, the feelings that arise conditioned by mental contact, and the nature of the dhatu of mental objects, the dhatu of mental consciousness, mental contact, and the feelings that arise conditioned by mental contact are empty. Why is this? Because the emptiness of the dhatu of mental objects, the dhatu of mental consciousness, mental contact, and the feelings that arise conditioned by mental contact is neither two nor divided into two from that unsurpassed awakening.

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-apprehension of the mind dhatu and so forth as a skillful means, one dedicates these to the knowledge of all-knowing wisdom and cultivates unsurpassed awakening.

Blessed One! How does one, by taking the nonduality of the earth dhatu as a skillful means, the non-arising of the earth dhatu as a skillful means, and the non-apprehension of the earth dhatu as a skillful means, dedicate these to the knowledge of all-knowing wisdom and cultivate generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita?

Ānanda! The earth dhatu and the nature of the earth dhatu are empty. Why is this? Because the emptiness of the earth dhatu is neither two nor divided into two from generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Blessed One! How does one, by taking the nonduality of the water, fire, wind, space, and consciousness dhatus as a skillful means, the non-arising of the water, fire, wind, space, and consciousness dhatus as a skillful means, and the non-apprehension of the water, fire, wind, space, and consciousness dhatus as a skillful means, dedicate these to the knowledge of all-knowing wisdom and cultivate generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita?

Ānanda! The water, fire, wind, space, and consciousness dhatus and the nature of the water, fire, wind, space, and consciousness dhatus are empty. Why is this? Because the emptiness of the water, fire, wind, space, and consciousness dhatus is neither two nor divided into two from generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Ānanda! Therefore, it is said that, by taking the nonduality of the earth dhatu and so forth as a skillful means, the non-arising of the earth dhatu and so forth as a skillful means, and the non-apprehension of the earth dhatu and so forth as a skillful means, one dedicates these to the knowledge of all-knowing wisdom and cultivates generosity, pure moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Blessed One! How does one, by taking the nonduality of the earth dhatu as a skillful means, the non-arising of the earth dhatu as a skillful means, and the non-apprehension of the earth dhatu as a skillful means, dedicate these to the knowledge of all-knowing wisdom and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of 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?

Ānanda! The earth dhatu and the nature of the earth dhatu are empty. Why is this? Because the emptiness of the earth dhatu is neither two nor divided into two from the emptiness of the internal through the emptiness of the self-nature of nonexistence.

Blessed One! How does one, by taking the nonduality of the water, fire, wind, space, and consciousness dhatus as a skillful means, the non-arising of the water, fire, wind, space, and consciousness dhatus as a skillful means, and the non-apprehension of the water, fire, wind, space, and consciousness dhatus as a skillful means, dedicate these to the knowledge of all-knowing wisdom and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of 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?

Ānanda! The water, fire, wind, space, and consciousness dhatus and the nature of the water, fire, wind, space, and consciousness dhatus are empty. Why is this? Because the emptiness of the water, fire, wind, space, and consciousness dhatus is neither two nor divided into two from the emptiness of the internal through the emptiness of the self-nature of nonexistence.

Ānanda! Therefore, it is said that, by taking the nonduality of the earth dhatu and so forth as a skillful means, the non-arising of the earth dhatu and so forth as a skillful means, and the non-apprehension of the earth dhatu and so forth as a skillful means, one dedicates these to the knowledge of all-knowing wisdom and abides in the emptiness of the internal through the emptiness of the self-nature of nonexistence.

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