大般若波羅蜜多經

15

“World-Honored One! How, by taking the nonduality of the earth dhatu as a means, the non-arising of the earth dhatu as a means, and the non-attainment of the earth dhatu as a means, does one dedicate the merit toward the wisdom of all-knowledge and abide in suchness, the Dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the constancy of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

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

“World-Honored One! How, by taking the nonduality of the water, fire, wind, space, and consciousness dhatus as a means, the non-arising of the water, fire, wind, space, and consciousness dhatus as a means, and the non-attainment of the water, fire, wind, space, and consciousness dhatus as a means, does one dedicate the merit toward the wisdom of all-knowledge and abide in suchness, the Dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the constancy of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ananda! 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 empty nature of the water, fire, wind, space, and consciousness dhatus and suchness, up to and including the inconceivable realm, are not two and are not divided into two.

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

“World-Honored One! How, by taking the nonduality of the earth dhatu as a means, the non-arising of the earth dhatu as a means, and the non-attainment of the earth dhatu as a means, does one dedicate the merit toward the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

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

“World-Honored One! How, by taking the nonduality of the water, fire, wind, space, and consciousness dhatus as a means, the non-arising of the water, fire, wind, space, and consciousness dhatus as a means, and the non-attainment of the water, fire, wind, space, and consciousness dhatus as a means, does one dedicate the merit toward the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! 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 empty nature of the water, fire, wind, space, and consciousness dhatus and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

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

“World-Honored One! How, by taking the nonduality of the earth dhatu as a means, the non-arising of the earth dhatu as a means, and the non-attainment of the earth dhatu as a means, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?”

“Ananda! The earth dhatu and the nature of the earth dhatu are empty. Why is this? Because the empty nature of the earth dhatu and the four dhyanas, the four immeasurables, and the four formless absorptions are not two and are not divided into two.”

“World-Honored One! How, by taking the nonduality of the water, fire, wind, space, and consciousness dhatus as a means, the non-arising of the water, fire, wind, space, and consciousness dhatus as a means, and the non-attainment of the water, fire, wind, space, and consciousness dhatus as a means, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?”

“Ananda! 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 empty nature of the water, fire, wind, space, and consciousness dhatus and the four dhyanas, the four immeasurables, and the four formless absorptions are not two and are not divided into two.

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

“World-Honored One! How, by taking the nonduality of the earth dhatu as a means, the non-arising of the earth dhatu as a means, and the non-attainment of the earth dhatu as a means, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres?”

“Ananda! The earth dhatu and the nature of the earth dhatu are empty. Why is this? Because the empty nature of the earth dhatu and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres are not two and are not divided into two.”

“World-Honored One! How, by taking the nonduality of the water, fire, wind, space, and consciousness dhatus as a means, the non-arising of the water, fire, wind, space, and consciousness dhatus as a means, and the non-attainment of the water, fire, wind, space, and consciousness dhatus as a means, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres?”

“Ananda! 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 empty nature of the water, fire, wind, space, and consciousness dhatus and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres are not two and are not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the earth dhatu and so forth as a means, the non-arising of the earth dhatu and so forth as a means, and the non-attainment of the earth dhatu and so forth as a means, one dedicates the merit toward the wisdom of all-knowledge and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres.”

“World-Honored One! How, by taking the nonduality of the earth dhatu as a means, the non-arising of the earth dhatu as a means, and the non-attainment of the earth dhatu as a means, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path?”

“Ananda! The earth dhatu and the nature of the earth dhatu are empty. Why is this? Because the empty nature of the earth dhatu and the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path are not two and are not divided into two.”

“World-Honored One! How, by taking the nonduality of the water, fire, wind, space, and consciousness dhatus as a means, the non-arising of the water, fire, wind, space, and consciousness dhatus as a means, and the non-attainment of the water, fire, wind, space, and consciousness dhatus as a means, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path?”

“Ananda! 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 empty nature of the water, fire, wind, space, and consciousness dhatus and the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path are not two and are not divided into two.”

Ananda! Therefore, it should be said that, employing the nonduality of the earth dhatu and so forth as a skillful means, employing the non-arising of the earth dhatu and so forth as a skillful means, and employing the non-apprehension of the earth dhatu and so forth as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.

Blessed One! Why is it that, employing the nonduality of the earth dhatu as a skillful means, employing the non-arising of the earth dhatu as a skillful means, and employing the non-apprehension of the earth dhatu as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

Ananda! The earth dhatu and the essential nature of the earth dhatu are empty. Why is this? Because the emptiness of the essential nature of the earth dhatu and the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness are nondual and not divided into two.

Blessed One! Why is it that, employing the nonduality of the water, fire, wind, space, and consciousness dhatus as a skillful means, employing the non-arising of the water, fire, wind, space, and consciousness dhatus as a skillful means, and employing the non-apprehension of the water, fire, wind, space, and consciousness dhatus as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

Ananda! The water, fire, wind, space, and consciousness dhatus and the essential nature of the water, fire, wind, space, and consciousness dhatus are empty. Why is this? Because the emptiness of the essential nature of the water, fire, wind, space, and consciousness dhatus and the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness are nondual and not divided into two.

Ananda! Therefore, it should be said that, employing the nonduality of the earth dhatu and so forth as a skillful means, employing the non-arising of the earth dhatu and so forth as a skillful means, and employing the non-apprehension of the earth dhatu and so forth as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

Blessed One! Why is it that, employing the nonduality of the earth dhatu as a skillful means, employing the non-arising of the earth dhatu as a skillful means, and employing the non-apprehension of the earth dhatu as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the five kinds of eyes and the six superknowledges?

Ananda! The earth dhatu and the essential nature of the earth dhatu are empty. Why is this? Because the emptiness of the essential nature of the earth dhatu and the five kinds of eyes and the six superknowledges are nondual and not divided into two.

Blessed One! Why is it that, employing the nonduality of the water, fire, wind, space, and consciousness dhatus as a skillful means, employing the non-arising of the water, fire, wind, space, and consciousness dhatus as a skillful means, and employing the non-apprehension of the water, fire, wind, space, and consciousness dhatus as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the five kinds of eyes and the six superknowledges?

Ananda! The water, fire, wind, space, and consciousness dhatus and the essential nature of the water, fire, wind, space, and consciousness dhatus are empty. Why is this? Because the emptiness of the essential nature of the water, fire, wind, space, and consciousness dhatus and the five kinds of eyes and the six superknowledges are nondual and not divided into two.

Ananda! Therefore, it should be said that, employing the nonduality of the earth dhatu and so forth as a skillful means, employing the non-arising of the earth dhatu and so forth as a skillful means, and employing the non-apprehension of the earth dhatu and so forth as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the five kinds of eyes and the six superknowledges.

Blessed One! Why is it that, employing the nonduality of the earth dhatu as a skillful means, employing the non-arising of the earth dhatu as a skillful means, and employing the non-apprehension of the earth dhatu as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

Ananda! The earth dhatu and the essential nature of the earth dhatu are empty. Why is this? Because the emptiness of the essential nature of the earth dhatu and the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are nondual and not divided into two.

Blessed One! Why is it that, employing the nonduality of the water, fire, wind, space, and consciousness dhatus as a skillful means, employing the non-arising of the water, fire, wind, space, and consciousness dhatus as a skillful means, and employing the non-apprehension of the water, fire, wind, space, and consciousness dhatus as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

Ananda! The water, fire, wind, space, and consciousness dhatus and the essential nature of the water, fire, wind, space, and consciousness dhatus are empty. Why is this? Because the emptiness of the essential nature of the water, fire, wind, space, and consciousness dhatus and the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are nondual and not divided into two.

Ananda! Therefore, it should be said that, employing the nonduality of the earth dhatu and so forth as a skillful means, employing the non-arising of the earth dhatu and so forth as a skillful means, and employing the non-apprehension of the earth dhatu and so forth as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Blessed One! Why is it that, employing the nonduality of the earth dhatu as a skillful means, employing the non-arising of the earth dhatu as a skillful means, and employing the non-apprehension of the earth dhatu as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

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

Blessed One! Why is it that, employing the nonduality of the water, fire, wind, space, and consciousness dhatus as a skillful means, employing the non-arising of the water, fire, wind, space, and consciousness dhatus as a skillful means, and employing the non-apprehension of the water, fire, wind, space, and consciousness dhatus as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

Ananda! The water, fire, wind, space, and consciousness dhatus and the essential nature of the water, fire, wind, space, and consciousness dhatus are empty. Why is this? Because the emptiness of the essential nature of the water, fire, wind, space, and consciousness dhatus and the Dharma of non-forgetfulness and the nature of constant equanimity are nondual and not divided into two.

Ananda! Therefore, it should be said that, employing the nonduality of the earth dhatu and so forth as a skillful means, employing the non-arising of the earth dhatu and so forth as a skillful means, and employing the non-apprehension of the earth dhatu and so forth as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity.

Blessed One! Why is it that, employing the nonduality of the earth dhatu as a skillful means, employing the non-arising of the earth dhatu as a skillful means, and employing the non-apprehension of the earth dhatu as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects?

Ananda! The earth dhatu and the essential nature of the earth dhatu are empty. Why is this? Because the emptiness of the essential nature of the earth dhatu and all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects are nondual and not divided into two.

Blessed One! Why is it that, employing the nonduality of the water, fire, wind, space, and consciousness dhatus as a skillful means, employing the non-arising of the water, fire, wind, space, and consciousness dhatus as a skillful means, and employing the non-apprehension of the water, fire, wind, space, and consciousness dhatus as a skillful means, they dedicate these to the knowledge of all-knowing wisdom and cultivate all-knowledge, knowledge of the aspects of the paths, and knowledge of all aspects?

Ānanda! The water, fire, air, space, and consciousness dhatus, and the natures of the water, fire, air, space, and consciousness dhatus, are empty. Why? Because the emptiness of the water, fire, air, space, and consciousness dhatus and all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects are nondual and not divided into two.

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 merit toward the wisdom of all-knowledge and cultivates all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects.

Blessed One! Why 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 merit toward the wisdom of all-knowledge and cultivate all dharani gateways and all samadhi gateways?

Ānanda! The earth dhatu and the nature of the earth dhatu are empty. Why? Because the emptiness of the earth dhatu and all dharani gateways and all samadhi gateways are nondual and not divided into two.

Blessed One! Why does one, by taking the nonduality of the water, fire, air, space, and consciousness dhatus as a skillful means, the non-arising of the water, fire, air, space, and consciousness dhatus as a skillful means, and the non-apprehension of the water, fire, air, space, and consciousness dhatus as a skillful means, dedicate merit toward the wisdom of all-knowledge and cultivate all dharani gateways and all samadhi gateways?

Ānanda! The water, fire, air, space, and consciousness dhatus, and the natures of the water, fire, air, space, and consciousness dhatus, are empty. Why? Because the emptiness of the water, fire, air, space, and consciousness dhatus and all dharani gateways and all samadhi gateways are nondual and not divided into two.

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 merit toward the wisdom of all-knowledge and cultivates all dharani gateways and all samadhi gateways.

Blessed One! Why 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 merit toward the wisdom of all-knowledge and cultivate the practices of a great bodhisattva?

Ānanda! The earth dhatu and the nature of the earth dhatu are empty. Why? Because the emptiness of the earth dhatu and the practices of a great bodhisattva are nondual and not divided into two.

Blessed One! Why does one, by taking the nonduality of the water, fire, air, space, and consciousness dhatus as a skillful means, the non-arising of the water, fire, air, space, and consciousness dhatus as a skillful means, and the non-apprehension of the water, fire, air, space, and consciousness dhatus as a skillful means, dedicate merit toward the wisdom of all-knowledge and cultivate the practices of a great bodhisattva?

Ānanda! The water, fire, air, space, and consciousness dhatus, and the natures of the water, fire, air, space, and consciousness dhatus, are empty. Why? Because the emptiness of the water, fire, air, space, and consciousness dhatus and the practices of a great bodhisattva are nondual and not divided into two.

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 merit toward the wisdom of all-knowledge and cultivates the practices of a great bodhisattva.

Blessed One! Why 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 merit toward the wisdom of all-knowledge and cultivate the fruit of unsurpassed enlightenment?

Ānanda! The earth dhatu and the nature of the earth dhatu are empty. Why? Because the emptiness of the earth dhatu and that fruit of unsurpassed enlightenment are nondual and not divided into two.

Blessed One! Why does one, by taking the nonduality of the water, fire, air, space, and consciousness dhatus as a skillful means, the non-arising of the water, fire, air, space, and consciousness dhatus as a skillful means, and the non-apprehension of the water, fire, air, space, and consciousness dhatus as a skillful means, dedicate merit toward the wisdom of all-knowledge and cultivate the fruit of unsurpassed enlightenment?

Ānanda! The water, fire, air, space, and consciousness dhatus, and the natures of the water, fire, air, space, and consciousness dhatus, are empty. Why? Because the emptiness of the water, fire, air, space, and consciousness dhatus and that fruit of unsurpassed enlightenment are nondual and not divided into two.

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 merit toward the wisdom of all-knowledge and cultivates the fruit of unsurpassed enlightenment.

Blessed One! Why does one, by taking the nonduality of ignorance as a skillful means, the non-arising of ignorance as a skillful means, and the non-apprehension of ignorance as a skillful means, dedicate merit toward the wisdom of all-knowledge and cultivate the prajnaparamita of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom?

Ānanda! Ignorance and the nature of ignorance are empty. Why? Because the emptiness of ignorance and that prajnaparamita of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom are nondual and not divided into two.

Blessed One! Why does one, by taking the nonduality of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means; the non-arising of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means;

and the non-apprehension of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means, dedicate merit toward the wisdom of all-knowledge and cultivate the prajnaparamita of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom?

Ānanda! Formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, and the natures of formations through aging and death, sorrow, lamentation, pain, grief, and distress, are empty. Why? Because the emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress and that prajnaparamita of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom are nondual and not divided into two.

Ānanda! Therefore, it is said that, by taking the nonduality of ignorance and so forth as a skillful means, the non-arising of ignorance and so forth as a skillful means, and the non-apprehension of ignorance and so forth as a skillful means, one dedicates merit toward the wisdom of all-knowledge and cultivates the prajnaparamita of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom.

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

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

Ānanda! Ignorance and the nature of ignorance are empty. Why? Because the emptiness of ignorance and the emptiness of the internal through the emptiness of the self-nature of nonexistence are nondual and not divided into two.

“Blessed One! Why, by taking the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means; by taking the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means;

and by taking the non-attainment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means, does one dedicate the merit toward omniscience and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics,

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

“Ananda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, as well as the nature of formations through the nature of aging and death, sorrow, lamentation, pain, grief, and distress, are empty. Why? Because the emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress is neither two nor divided into two from the emptiness of the internal through the emptiness of the essential nature of nonexistence.

“Ananda! Therefore, it is said that, by taking the nonduality of ignorance and so forth as a skillful means, by taking the non-arising of ignorance and so forth as a skillful means, and by taking the non-attainment of ignorance and so forth as a skillful means, one dedicates the merit toward omniscience and abides in the emptiness of the internal through the emptiness of the essential nature of nonexistence.”

“Blessed One! Why, by taking the nonduality of ignorance as a skillful means, by taking the non-arising of ignorance as a skillful means, and by taking the non-attainment of ignorance as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

“Ananda! Ignorance and the nature of ignorance are empty. Why? Because the emptiness of ignorance is neither two nor divided into two from suchness through the inconceivable realm.”

“Blessed One! Why, by taking the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means; by taking the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means;

and by taking the non-attainment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

“Ananda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, as well as the nature of formations through the nature of aging and death, sorrow, lamentation, pain, grief, and distress, are empty. Why? Because the emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress is neither two nor divided into two from suchness through the inconceivable realm.

“Ananda! Therefore, it is said that, by taking the nonduality of ignorance and so forth as a skillful means, by taking the non-arising of ignorance and so forth as a skillful means, and by taking the non-attainment of ignorance and so forth as a skillful means, one dedicates the merit toward omniscience and abides in suchness through the inconceivable realm.”

“Blessed One! Why, by taking the nonduality of ignorance as a skillful means, by taking the non-arising of ignorance as a skillful means, and by taking the non-attainment of ignorance as a skillful means, does one dedicate the merit toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

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

“Blessed One! Why, by taking the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means; by taking the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means;

and by taking the non-attainment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means, does one dedicate the merit toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, as well as the nature of formations through the nature of aging and death, sorrow, lamentation, pain, grief, and distress, are empty. Why? Because the emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

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

“Blessed One! Why, by taking the nonduality of ignorance as a skillful means, by taking the non-arising of ignorance as a skillful means, and by taking the non-attainment of ignorance as a skillful means, does one dedicate the merit toward omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?”

“Ananda! Ignorance and the nature of ignorance are empty. Why? Because the emptiness of ignorance is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.”

“Blessed One! Why, by taking the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means; by taking the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means;

and by taking the non-attainment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress as a skillful means, does one dedicate the merit toward omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?”

“Ananda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress, as well as the nature of formations through the nature of aging and death, sorrow, lamentation, pain, grief, and distress, are empty. Why? Because the emptiness of formations through aging and death, sorrow, lamentation, pain, grief, and distress is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

“Ananda! Therefore, it is said that, by taking the nonduality of ignorance and so forth as a skillful means, by taking the non-arising of ignorance and so forth as a skillful means, and by taking the non-attainment of ignorance and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.”

“Blessed One! Why, by taking the nonduality of ignorance as a skillful means, by taking the non-arising of ignorance as a skillful means, and by taking the non-attainment of ignorance as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres?”

“Ananda! Ignorance and the nature of ignorance are empty. Why? Because the emptiness of ignorance is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres.”

“Blessed One! How, by taking the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means; by taking the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means;

and by taking the non-apprehension of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities?”

“Ānanda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair, as well as the nature of formations through the nature of aging-and-death, sorrow, lamentation, pain, grief, and despair, are empty. Why is this? Because the emptiness of the nature of formations through aging-and-death, sorrow, lamentation, pain, grief, and despair is neither two nor divided into two from those eight liberations, eight spheres of mastery, nine successive meditative attainments, and ten totalities.

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

“Blessed One! How, by taking the nonduality of ignorance as the means, by taking the non-arising of ignorance as the means, and by taking the non-apprehension of ignorance as the means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?”

“Ānanda! Ignorance and the nature of ignorance are empty. Why is this? Because the emptiness of the nature of ignorance is neither two nor divided into two from those four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and the Noble Eightfold Path.”

“Blessed One! How, by taking the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means; by taking the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means;

and by taking the non-apprehension of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?”

“Ānanda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair, as well as the nature of formations through the nature of aging-and-death, sorrow, lamentation, pain, grief, and despair, are empty. Why is this? Because the emptiness of the nature of formations through aging-and-death, sorrow, lamentation, pain, grief, and despair 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 Noble Eightfold Path.

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

“Blessed One! How, by taking the nonduality of ignorance as the means, by taking the non-arising of ignorance as the means, and by taking the non-apprehension of ignorance as the means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the gateways to liberation of emptiness, signlessness, and wishlessness?”

“Ānanda! Ignorance and the nature of ignorance are empty. Why is this? Because the emptiness of the nature of ignorance is neither two nor divided into two from the gateways to liberation of emptiness, signlessness, and wishlessness.”

“Blessed One! How, by taking the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means; by taking the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means;

and by taking the non-apprehension of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the gateways to liberation of emptiness, signlessness, and wishlessness?”

“Ānanda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair, as well as the nature of formations through the nature of aging-and-death, sorrow, lamentation, pain, grief, and despair, are empty. Why is this? Because the emptiness of the nature of formations through aging-and-death, sorrow, lamentation, pain, grief, and despair is neither two nor divided into two from the gateways to liberation of emptiness, signlessness, and wishlessness.

“Ānanda! Therefore, it is said that, by taking the nonduality of ignorance and so forth as the means, by taking the non-arising of ignorance and so forth as the means, and by taking the non-apprehension of ignorance and so forth as the means, one dedicates the merit toward the knowledge of all knowledge and cultivates the gateways to liberation of emptiness, signlessness, and wishlessness.”

“Blessed One! How, by taking the nonduality of ignorance as the means, by taking the non-arising of ignorance as the means, and by taking the non-apprehension of ignorance as the means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! Ignorance and the nature of ignorance are empty. Why is this? Because the emptiness of the nature of ignorance is neither two nor divided into two from the five kinds of eyes and the six superknowledges.”

“Blessed One! How, by taking the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means; by taking the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means;

and by taking the non-apprehension of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair as the means, does one dedicate the merit toward the knowledge of all knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and despair, as well as the nature of formations through the nature of aging-and-death, sorrow, lamentation, pain, grief, and despair, are empty. Why is this? Because the emptiness of the nature of formations through aging-and-death, sorrow, lamentation, pain, grief, and despair is neither two nor divided into two from the five kinds of eyes and the six superknowledges.

“Ānanda! Therefore, it is said that, by taking the nonduality of ignorance and so forth as the means, by taking the non-arising of ignorance and so forth as the means, and by taking the non-apprehension of ignorance and so forth as the means, one dedicates the merit toward the knowledge of all knowledge and cultivates the five kinds of eyes and the six superknowledges.”

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

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

“Blessed One! Why, taking as means the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish; taking as means the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish;

and taking as means the non-attainment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish, does one dedicate the merit toward the knowledge of all-knowing and cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish, as well as the nature of formations through the nature of aging and death, sorrow, lamentation, suffering, distress, and anguish, are empty. Why? Because the empty nature of formations through aging and death, sorrow, lamentation, suffering, distress, and anguish is neither two nor divided into two from the Buddha’s ten powers, four fearlessnesses, four unobstructed 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, taking as means the nonduality of ignorance and so forth, taking as means the non-arising of ignorance and so forth, and taking as means the non-attainment of ignorance and so forth, one dedicates the merit toward the knowledge of all-knowing and cultivates the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.”

“Blessed One! Why, taking as means the nonduality of ignorance, taking as means the non-arising of ignorance, and taking as means the non-attainment of ignorance, does one dedicate the merit toward the knowledge of all-knowing and cultivate the quality of never forgetting and the nature of constant equanimity?”

“Ananda! Ignorance and the nature of ignorance are empty. Why? Because the empty nature of ignorance is neither two nor divided into two from the quality of never forgetting and the nature of constant equanimity.”

“Blessed One! Why, taking as means the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish; taking as means the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish;

and taking as means the non-attainment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish, does one dedicate the merit toward the knowledge of all-knowing and cultivate the quality of never forgetting and the nature of constant equanimity?”

“Ananda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish, as well as the nature of formations through the nature of aging and death, sorrow, lamentation, suffering, distress, and anguish, are empty. Why? Because the empty nature of formations through aging and death, sorrow, lamentation, suffering, distress, and anguish is neither two nor divided into two from the quality of never forgetting and the nature of constant equanimity.

“Ananda! Therefore it is said that, taking as means the nonduality of ignorance and so forth, taking as means the non-arising of ignorance and so forth, and taking as means the non-attainment of ignorance and so forth, one dedicates the merit toward the knowledge of all-knowing and cultivates the quality of never forgetting and the nature of constant equanimity.”

“Blessed One! Why, taking as means the nonduality of ignorance, taking as means the non-arising of ignorance, and taking as means the non-attainment of ignorance, does one dedicate the merit toward the knowledge of all-knowing and cultivate the knowledge of all phenomena, the knowledge of paths, and the knowledge of all aspects?”

“Ananda! Ignorance and the nature of ignorance are empty. Why? Because the empty nature of ignorance is neither two nor divided into two from the knowledge of all phenomena, the knowledge of paths, and the knowledge of all aspects.”

“Blessed One! Why, taking as means the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish; taking as means the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish;

and taking as means the non-attainment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish, does one dedicate the merit toward the knowledge of all-knowing and cultivate the knowledge of all phenomena, the knowledge of paths, and the knowledge of all aspects?”

“Ananda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish, as well as the nature of formations through the nature of aging and death, sorrow, lamentation, suffering, distress, and anguish, are empty. Why? Because the empty nature of formations through aging and death, sorrow, lamentation, suffering, distress, and anguish is neither two nor divided into two from the knowledge of all phenomena, the knowledge of paths, and the knowledge of all aspects.

“Ananda! Therefore it is said that, taking as means the nonduality of ignorance and so forth, taking as means the non-arising of ignorance and so forth, and taking as means the non-attainment of ignorance and so forth, one dedicates the merit toward the knowledge of all-knowing and cultivates the knowledge of all phenomena, the knowledge of paths, and the knowledge of all aspects.”

“Blessed One! Why, taking as means the nonduality of ignorance, taking as means the non-arising of ignorance, and taking as means the non-attainment of ignorance, does one dedicate the merit toward the knowledge of all-knowing and cultivate all dharani gateways and all samadhi gateways?”

“Ananda! Ignorance and the nature of ignorance are empty. Why? Because the empty nature of ignorance is neither two nor divided into two from all dharani gateways and all samadhi gateways.”

“Blessed One! Why, taking as means the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish; taking as means the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish;

and taking as means the non-attainment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish, does one dedicate the merit toward the knowledge of all-knowing and cultivate all dharani gateways and all samadhi gateways?”

“Ananda! Formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish, as well as the nature of formations through the nature of aging and death, sorrow, lamentation, suffering, distress, and anguish, are empty. Why? Because the empty nature of formations through aging and death, sorrow, lamentation, suffering, distress, and anguish is neither two nor divided into two from all dharani gateways and all samadhi gateways.

“Ananda! Therefore it is said that, taking as means the nonduality of ignorance and so forth, taking as means the non-arising of ignorance and so forth, and taking as means the non-attainment of ignorance and so forth, one dedicates the merit toward the knowledge of all-knowing and cultivates all dharani gateways and all samadhi gateways.”

“Blessed One! Why, taking as means the nonduality of ignorance, taking as means the non-arising of ignorance, and taking as means the non-attainment of ignorance, does one dedicate the merit toward the knowledge of all-knowing and cultivate the practices of a great bodhisattva?”

“Ananda! Ignorance and the nature of ignorance are empty. Why? Because the empty nature of ignorance is neither two nor divided into two from those practices of a great bodhisattva.”

“Blessed One! Why, taking as means the nonduality of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish; taking as means the non-arising of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish;

and taking as means the non-attainment of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish, does one dedicate the merit toward the knowledge of all-knowing and cultivate the practices of a great bodhisattva?”

Ānanda! Volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, as well as the nature of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, are empty. Why? Because the emptiness of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress is neither two nor divided into two from that great bodhisattva practice.

Ānanda! Therefore, it is said that, taking the nonduality of ignorance and so forth as a skillful means, the non-arising of ignorance and so forth as a skillful means, and the non-apprehension of ignorance and so forth as a skillful means, one dedicates these toward omniscient wisdom and cultivates the great bodhisattva practice.

Blessed One! Why does one, taking the nonduality of ignorance as a skillful means, the non-arising of ignorance as a skillful means, and the non-apprehension of ignorance as a skillful means, dedicate these toward omniscient wisdom and cultivate the unsurpassed fruit of awakening?

Ānanda! Ignorance and the nature of ignorance are empty. Why? Because the emptiness of ignorance is neither two nor divided into two from that unsurpassed fruit of awakening.

Blessed One! Why does one, taking the nonduality of volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as a skillful means; taking the non-arising of volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as a skillful means;

and taking the non-apprehension of volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress as a skillful means, dedicate these toward omniscient wisdom and cultivate the unsurpassed fruit of awakening?

Ānanda! Volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress, as well as the nature of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, are empty. Why? Because the emptiness of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress is neither two nor divided into two from that unsurpassed fruit of awakening.

Ānanda! Therefore, it is said that, taking the nonduality of ignorance and so forth as a skillful means, the non-arising of ignorance and so forth as a skillful means, and the non-apprehension of ignorance and so forth as a skillful means, one dedicates these toward omniscient wisdom and cultivates the unsurpassed fruit of awakening.

Blessed One! Why does one, taking inner emptiness’s nonduality as a skillful means, inner emptiness’s non-arising as a skillful means, and inner emptiness’s non-apprehension as a skillful means, dedicate these toward omniscient wisdom and cultivate the prajnaparamita of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and wisdom?

Ānanda! Inner emptiness and the nature of inner emptiness are empty. Why? Because the emptiness of inner emptiness is neither two nor divided into two from that prajnaparamita of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and wisdom.

Blessed One! Why does one take the nonduality of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence as a skillful means;

take the non-arising of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence as a skillful means;

and take the non-apprehension of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence as a skillful means, dedicate these toward omniscient wisdom, and cultivate the prajnaparamita of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and wisdom?

Ānanda! Outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, as well as the nature of outer emptiness through the emptiness of the self-nature of nonexistence, are empty.

Why? Because the emptiness of outer emptiness through the emptiness of the self-nature of nonexistence is neither two nor divided into two from that prajnaparamita of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and wisdom.

Ānanda! Therefore, it is said that, taking the nonduality of inner emptiness and so forth as a skillful means, the non-arising of inner emptiness and so forth as a skillful means, and the non-apprehension of inner emptiness and so forth as a skillful means, one dedicates these toward omniscient wisdom and cultivates the prajnaparamita of generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and wisdom.

Blessed One! Why does one, taking inner emptiness’s nonduality as a skillful means, inner emptiness’s non-arising as a skillful means, and inner emptiness’s non-apprehension as a skillful means, dedicate these toward omniscient wisdom and abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature,

and emptiness of the self-nature of nonexistence?

Ānanda! Inner emptiness and the nature of inner emptiness are empty. Why? Because the emptiness of inner emptiness is neither two nor divided into two from inner emptiness through the emptiness of the self-nature of nonexistence.

“World-Honored One! Why does one, by taking as skillful means the nonduality of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of self-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 nonexistence of self-nature;

by taking as skillful means the nonarising of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of self-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 nonexistence of self-nature;

and by taking as skillful means the nonattainment of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of self-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 nonexistence of self-nature, dedicate the merit toward omniscient wisdom and abide in internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness,

ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of self-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 nonexistence of self-nature?”

“Ānanda! External emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of self-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 nonexistence of self-nature, as well as the nature of external emptiness through the emptiness of the nonexistence of self-nature, are empty.

Why? Because the empty nature of external emptiness through the emptiness of the nonexistence of self-nature and those dharmas—internal emptiness through the emptiness of the nonexistence of self-nature—are neither two nor divided into two.

“Ānanda! Therefore, it is said that, by taking as skillful means the nonduality of internal emptiness and so forth, by taking as skillful means the nonarising of internal emptiness and so forth, and by taking as skillful means the nonattainment of internal emptiness and so forth, one dedicates the merit toward omniscient wisdom and abides in internal emptiness through the emptiness of the nonexistence of self-nature.”

Fascicle 117

End