Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大般若波羅蜜多經

Chinese title:大般若波羅蜜多經

📖11,682 words · ~47 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

“Blessed One! How does one, by taking the nonduality of inner emptiness as a skillful means, the non-arising of inner emptiness as a skillful means, and the non-apprehension of inner emptiness as a skillful means, dedicate the merit toward the knowledge of all aspects and abide in suchness, the dharma realm, the nature of dharmas, the nature that is not false, the nature that is unchanging, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm?”

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

“Blessed One! How does one, by taking as a skillful means the nonduality of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final 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;

by taking as a skillful means the non-arising of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final 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;

and by taking as a skillful means the non-apprehension of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final 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, dedicate the merit toward the knowledge of all aspects and abide in suchness, the dharma realm, the nature of dharmas, the nature that is not false,

the nature that is unchanging, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm?”

“Ananda! Outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final 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, together with the nature of outer emptiness up to and including the nature of the emptiness of the self-nature of nonexistence, are empty.

Why is this? Because the empty nature of outer emptiness, up to and including the emptiness of the self-nature of nonexistence, 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 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 the merit toward the knowledge of all aspects and abides in suchness, up to and including the inconceivable realm.”

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

and by taking as a skillful means the non-apprehension of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final 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, dedicate the merit toward the knowledge of all aspects and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

Why is this? Because the empty nature of outer emptiness, up to and including the emptiness of the self-nature of nonexistence, 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 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 the merit toward the knowledge of all aspects and abides in the Noble Truths of suffering, its origin, its cessation, and the path.”

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

“Blessed One! Why, taking as skillful means the nonduality of external emptiness, internal-and-external 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 the unchanging, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature;

taking as skillful means the nonarising of external emptiness, internal-and-external 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 the unchanging, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature;

and taking as skillful means the nonattainment of external emptiness, internal-and-external 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 the unchanging, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature, does one dedicate the merit toward the wisdom of omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?”

“Ananda! External emptiness, internal-and-external 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 the unchanging, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature—and the nature of external emptiness through the nature of the emptiness of the nonexistence of self-nature—are empty.

Why? Because the empty nature of external emptiness through the empty nature of the emptiness of the nonexistence of self-nature is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

“Ananda! Therefore, it is said that, taking as skillful means the nonduality of internal emptiness and so forth, taking as skillful means the nonarising of internal emptiness and so forth, and taking as skillful means the nonattainment of internal emptiness and so forth, one dedicates the merit toward the wisdom of omniscience and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.

“Blessed One! Why, taking as skillful means the nonduality of internal emptiness, taking as skillful means the nonarising of internal emptiness, and taking as skillful means the nonattainment of internal emptiness, does one dedicate the merit toward the wisdom of omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres?”

“Ananda! Internal emptiness and the nature of internal emptiness are empty. Why? Because the empty nature of internal emptiness 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.

and taking as skillful means the nonattainment of external emptiness, internal-and-external 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 the unchanging, emptiness of intrinsic nature, emptiness of own-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonapprehensibility, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature, does one dedicate the merit toward the wisdom of omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres?”

Why? Because the empty nature of external emptiness through the empty nature of the emptiness of the nonexistence of self-nature 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.

“Ananda! Therefore, it is said that, taking as skillful means the nonduality of internal emptiness and so forth, taking as skillful means the nonarising of internal emptiness and so forth, and taking as skillful means the nonattainment of internal emptiness and so forth, one dedicates the merit toward the wisdom of omniscience and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres.

“Blessed One! Why, taking as skillful means the nonduality of internal emptiness, taking as skillful means the nonarising of internal emptiness, and taking as skillful means the nonattainment of internal emptiness, does one dedicate the merit toward the wisdom of omniscience and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?”

“Ananda! Internal emptiness and the nature of internal emptiness are empty. Why? Because the empty nature of internal emptiness 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.”

“Blessed One! Why, by taking as skillful means the nonduality of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, 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 outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, 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 outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, does one dedicate the merit toward all-knowing wisdom and cultivate the four establishments of mindfulness, the four right efforts,

the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?

“Ananda! Outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, as well as the nature of outer emptiness through the nature of the emptiness of the nonexistence of self-nature, are empty.

Why? Because the empty nature of outer emptiness through the empty nature of the emptiness of the nonexistence of self-nature is neither two nor divided into two from the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.

“Ananda! Therefore, it is said that, by taking as skillful means the nonduality of inner emptiness and so forth, by taking as skillful means the nonarising of inner emptiness and so forth, and by taking as skillful means the nonattainment of inner emptiness and so forth, one dedicates the merit toward all-knowing wisdom and cultivates the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.”

“Blessed One! Why, by taking as skillful means the nonduality of inner emptiness, by taking as skillful means the nonarising of inner emptiness, and by taking as skillful means the nonattainment of inner emptiness, does one dedicate the merit toward 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! Inner emptiness and the nature of inner emptiness are empty. Why? Because the empty nature of inner emptiness is neither two nor divided into two from the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.”

and by taking as skillful means the nonattainment of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, does one dedicate the merit toward all-knowing wisdom and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness,

and the gateway to liberation through wishlessness?

Why? Because the empty nature of outer emptiness through the empty nature of the emptiness of the nonexistence of self-nature is neither two nor divided into two from the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

“Ananda! Therefore, it is said that, by taking as skillful means the nonduality of inner emptiness and so forth, by taking as skillful means the nonarising of inner emptiness and so forth, and by taking as skillful means the nonattainment of inner emptiness and so forth, one dedicates the merit toward all-knowing wisdom and cultivates the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.”

“Ananda! Inner emptiness and the nature of inner emptiness are empty. Why? Because the empty nature of inner emptiness is neither two nor divided into two from the five kinds of eyes and the six superknowledges.”

Blessed One! How does one, taking as skillful means the nonduality of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature;

taking as skillful means the nonarising of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature;

and taking as skillful means the nonattainment of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature, dedicate merit toward the wisdom of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?

Ānanda! External emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, 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 is neither two nor divided into two from the five kinds of eyes and the six superknowledges.

Ānanda! Therefore, it is said that, taking as skillful means the nonduality of internal emptiness and so forth, taking as skillful means the nonarising of internal emptiness and so forth, and taking as skillful means the nonattainment of internal emptiness and so forth, one dedicates merit toward the wisdom of all-knowledge and cultivates the five kinds of eyes and the six superknowledges.

Blessed One! How does one, taking as skillful means the nonduality of internal emptiness, taking as skillful means the nonarising of internal emptiness, and taking as skillful means the nonattainment of internal emptiness, dedicate merit toward the wisdom of all-knowledge and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha?

Ānanda! Internal emptiness and the nature of internal emptiness are empty. Why? Because the empty nature of internal emptiness is neither two nor divided into two from the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha?

Why? Because the empty nature of external emptiness through the emptiness of the nonexistence of self-nature is neither two nor divided into two from the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

Blessed One! How does one, taking as skillful means the nonduality of internal emptiness, taking as skillful means the nonarising of internal emptiness, and taking as skillful means the nonattainment of internal emptiness, dedicate merit toward the wisdom of all-knowledge and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity?

Ānanda! Internal emptiness and the nature of internal emptiness are empty. Why? Because the empty nature of internal emptiness is neither two nor divided into two from the Dharma of never losing mindfulness and the nature of constant equanimity.

“Blessed One! How does one, taking as skillful means the nonduality of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of own-nature, and the emptiness of the nonexistence of own-nature;

taking as skillful means the non-arising of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of own-nature, and the emptiness of the nonexistence of own-nature;

and taking as skillful means the nonattainment of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of own-nature, and the emptiness of the nonexistence of own-nature, dedicate this toward omniscience and cultivate the quality of never losing mindfulness and the nature of constant equanimity?”

“O Khyānh Hỷ! The emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of own-nature, and the emptiness of the nonexistence of own-nature, as well as the nature of the emptiness of the external through the emptiness of the nonexistence of own-nature, are empty.

Why? Because the empty nature of the emptiness of the external through the emptiness of the nonexistence of own-nature is neither two nor divided into two from the quality of never losing mindfulness and the nature of constant equanimity.

“O Khyānh Hỷ! Therefore, it is said that, taking as skillful means the nonduality of the emptiness of the internal and so forth, taking as skillful means the non-arising of the emptiness of the internal and so forth, and taking as skillful means the nonattainment of the emptiness of the internal and so forth, one dedicates this toward omniscience and cultivates the quality of never losing mindfulness and the nature of constant equanimity.

“Blessed One! How does one, taking as skillful means the nonduality of the emptiness of the internal, taking as skillful means the non-arising of the emptiness of the internal, and taking as skillful means the nonattainment of the emptiness of the internal, dedicate this toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“O Khyānh Hỷ! The emptiness of the internal and the nature of the emptiness of the internal are empty. Why? Because the empty nature of the emptiness of the internal is neither two nor divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

and taking as skillful means the nonattainment of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own-characteristic, the emptiness of common characteristic, the emptiness of all dharmas, the emptiness of the nonapprehensible, the emptiness of nonexistence, the emptiness of own-nature, and the emptiness of the nonexistence of own-nature, dedicate this toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths,

and the knowledge of all aspects?”

Why? Because the empty nature of the emptiness of the external through the emptiness of the nonexistence of own-nature is neither two nor divided into two from the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“O Khyānh Hỷ! Therefore, it is said that, taking as skillful means the nonduality of the emptiness of the internal and so forth, taking as skillful means the non-arising of the emptiness of the internal and so forth, and taking as skillful means the nonattainment of the emptiness of the internal and so forth, one dedicates this toward omniscience and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

“World-Honored One! How, by taking as means the nonduality of outer emptiness, inner-and-outer emptiness, 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 intrinsic nature, emptiness of self-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

by taking as means the nonarising of outer emptiness, inner-and-outer emptiness, 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 intrinsic nature, emptiness of self-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

and by taking as means the nonattainment of outer emptiness, inner-and-outer emptiness, 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 intrinsic nature, emptiness of self-characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence, does one dedicate the merit toward the knowledge of all-knowledge and cultivate all dharani gateways and all samadhi gateways?”

“Ananda! Outer emptiness, inner-and-outer emptiness, 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 intrinsic nature, emptiness of self-characteristics, emptiness of common characteristics, emptiness of all dharmas, 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 nature of emptiness of the self-nature of nonexistence, are empty.

Why is this? Because the empty nature of outer emptiness through the empty nature of emptiness of the self-nature of nonexistence is neither two nor divided into two from all dharani gateways and all samadhi gateways.

“Ananda! Therefore, it is said that, by taking as means the nonduality of inner emptiness and so forth, by taking as means the nonarising of inner emptiness and so forth, and by taking as means the nonattainment of inner emptiness and so forth, one dedicates the merit toward the knowledge of all-knowledge and cultivates all dharani gateways and all samadhi gateways.

“World-Honored One! How, by taking as means the nonduality of inner emptiness, by taking as means the nonarising of inner emptiness, and by taking as means the nonattainment of inner emptiness, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the practices of a great bodhisattva?”

“Ananda! Inner emptiness and the nature of inner emptiness are empty. Why is this? Because the empty nature of inner emptiness is neither two nor divided into two from those practices of a great bodhisattva.

Why is this? Because the empty nature of outer emptiness through the empty nature of emptiness of the self-nature of nonexistence is neither two nor divided into two from those practices of a great bodhisattva.

“Ananda! Inner emptiness and the nature of inner emptiness are empty. Why is this? Because the empty nature of inner emptiness is neither two nor divided into two from that fruit of unsurpassed awakening.”

“Blessed One! Why, taking as means the nonduality of external emptiness, internal-and-external emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of nonexistence and self-nature;

taking as means the non-arising of external emptiness, internal-and-external emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of nonexistence and self-nature;

and taking as means the non-attainment of external emptiness, internal-and-external emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of nonexistence and self-nature, does one dedicate merit toward the wisdom of all-knowledge and cultivate supreme enlightenment?”

“Ananda! External emptiness, internal-and-external emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of nonexistence and self-nature, together with the nature of external emptiness through the nature of the emptiness of nonexistence and self-nature, are empty.

Why? Because the empty nature of external emptiness through the empty nature of the emptiness of nonexistence and self-nature is not two and is not divided into two with that supreme enlightenment.

“Ananda! Therefore, it is said that, taking as means the nonduality of internal emptiness and so forth, taking as means the non-arising of internal emptiness and so forth, and taking as means the non-attainment of internal emptiness and so forth, one dedicates merit toward the wisdom of all-knowledge and cultivates supreme enlightenment.”

“Blessed One! Why, taking as means the nonduality of suchness, taking as means the non-arising of suchness, and taking as means the non-attainment of suchness, does one dedicate merit toward the wisdom of all-knowledge and cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita?”

“Ananda! Suchness and the nature of suchness are empty. Why? Because the empty nature of suchness is not two and is not divided into two with generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.”

“Blessed One! Why, taking as means the nonduality of the dharma-realm, dharma-nature, the nature free from falsity, the nature free from alteration, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm; taking as means the non-arising of the dharma-realm, dharma-nature, the nature free from falsity, the nature free from alteration, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm;

“Ananda! The dharma-realm, dharma-nature, the nature free from falsity, the nature free from alteration, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, together with the nature of the dharma-realm through the nature of the inconceivable realm, are empty. Why? Because the empty nature of the dharma-realm through the empty nature of the inconceivable realm is not two and is not divided into two with generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

“Ananda! Therefore, it is said that, taking as means the nonduality of suchness and so forth, taking as means the non-arising of suchness and so forth, and taking as means the non-attainment of suchness and so forth, one dedicates merit toward the wisdom of all-knowledge and cultivates generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.”

“Blessed One! Why, taking as means the nonduality of suchness, taking as means the non-arising of suchness, and taking as means the non-attainment of suchness, does one dedicate merit toward the wisdom of all-knowledge and abide in external emptiness, internal-and-external emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of nonexistence and self-nature?”

“Ananda! Suchness and the nature of suchness are empty. Why? Because the empty nature of suchness is not two and is not divided into two with internal emptiness through the emptiness of nonexistence and self-nature.”

and taking as means the non-attainment of the dharma-realm, dharma-nature, the nature free from falsity, the nature free from alteration, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, does one dedicate merit toward the wisdom of all-knowledge and abide in external emptiness, internal-and-external emptiness, 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 non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics,

the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of nonexistence and self-nature?”

“Ananda! The dharma-realm, dharma-nature, the nature free from falsity, the nature free from alteration, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm, together with the nature of the dharma-realm through the nature of the inconceivable realm, are empty. Why? Because the empty nature of the dharma-realm through the empty nature of the inconceivable realm is not two and is not divided into two with internal emptiness through the emptiness of nonexistence and self-nature.”

“Ananda! Therefore, it is said that, employing the non-duality of suchness and so forth as a skillful means, employing the non-arising of suchness and so forth as a skillful means, and employing the non-apprehension of suchness and so forth as a skillful means, they dedicate the merit toward the knowledge of all-knowing and abide in internal emptiness through the emptiness of the absence of self-nature.

“Blessed One! How is it that, employing the non-duality of suchness as a skillful means, employing the non-arising of suchness as a skillful means, and employing the non-apprehension of suchness as a skillful means, they dedicate the merit toward the knowledge of all-knowing and abide in suchness, the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ananda! Suchness and the nature of suchness are empty. Why is this? Because the emptiness of suchness and suchness itself, through to the inconceivable realm, are not two and are not divided into two.

“Blessed One! How is it that, employing as a skillful means the non-duality of the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; employing as a skillful means the non-arising of the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm;

and employing as a skillful means the non-apprehension of the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, they dedicate the merit toward the knowledge of all-knowing and abide in suchness, the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ananda! The dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharmadhatu through to the inconceivable realm, are empty. Why is this? Because the emptiness of the dharmadhatu through to the inconceivable realm and suchness through to the inconceivable realm are not two and are not divided into two.

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

“Ananda! The dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharmadhatu through to the inconceivable realm, are empty. Why is this? Because the emptiness of the dharmadhatu through to the inconceivable realm 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, employing the non-duality of suchness and so forth as a skillful means, employing the non-arising of suchness and so forth as a skillful means, and employing the non-apprehension of suchness and so forth as a skillful means, they dedicate the merit toward the knowledge of all-knowing and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

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

and employing as a skillful means the non-apprehension of the dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, they dedicate the merit toward the knowledge of all-knowing and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

“Ananda! The dharmadhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharmadhatu through to the inconceivable realm, are empty. Why is this? Because the emptiness of the dharmadhatu through to the inconceivable realm and the four dhyanas, the four immeasurables, and the four formless attainments are not two and are not divided into two.

“Ananda! Therefore, it is said that, employing the non-duality of suchness and so forth as a skillful means, employing the non-arising of suchness and so forth as a skillful means, and employing the non-apprehension of suchness and so forth as a skillful means, they dedicate the merit toward the knowledge of all-knowing and cultivate the four dhyanas, the four immeasurables, and the four formless attainments.

“Blessed One! How is it that, employing the non-duality of suchness as a skillful means, employing the non-arising of suchness as a skillful means, and employing the non-apprehension of suchness as a skillful means, they dedicate the merit toward the knowledge of all-knowing and cultivate the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities?”

“Ananda! Suchness and the nature of suchness are empty. Why is this? Because the emptiness of suchness and the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities are not two and are not divided into two.”

“Blessed One! Why, by taking the nonduality of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate reality, the realm of space, and the inconceivable realm as skillful means; by taking the non-arising of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate reality, the realm of space, and the inconceivable realm as skillful means;

and by taking the non-apprehension of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate reality, the realm of space, and the inconceivable realm as skillful means, does one dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality?”

“Ananda! The dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through the nature of the inconceivable realm, are empty. Why? Because the empty nature of the dharma-dhatu through the inconceivable realm and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are nondual and not divided into two.”

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

“Blessed One! Why, by taking the nonduality of true suchness as skillful means, the non-arising of true suchness as skillful means, and the non-apprehension of true suchness as skillful means, does one dedicate the merit toward 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 awakening, and the Noble Eightfold Path?”

“Ananda! True suchness and the nature of true suchness are empty. Why? Because the empty nature of true suchness and the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are nondual and not divided into two.”

and by taking the non-apprehension of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate reality, the realm of space, and the inconceivable realm as skillful means, does one dedicate the merit toward 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 awakening, and the Noble Eightfold Path?”

“Ananda! The dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through the nature of the inconceivable realm, are empty. Why? Because the empty nature of the dharma-dhatu through the inconceivable realm and the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are nondual and not divided into two.”

“Ananda! Therefore, it is said that, by taking the nonduality of true suchness and so forth as skillful means, the non-arising of true suchness and so forth as skillful means, and the non-apprehension of true suchness and so forth as skillful means, one dedicates the merit toward the knowledge of all-knowing wisdom 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! Why, by taking the nonduality of true suchness as skillful means, the non-arising of true suchness as skillful means, and the non-apprehension of true suchness as skillful means, does one dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness?”

“Ananda! True suchness and the nature of true suchness are empty. Why? Because the empty nature of true suchness and the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness are nondual and not divided into two.”

and by taking the non-apprehension of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate reality, the realm of space, and the inconceivable realm as skillful means, does one dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness?”

“Ananda! The dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abidingness of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through the nature of the inconceivable realm, are empty. Why? Because the empty nature of the dharma-dhatu through the inconceivable realm and the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness are nondual and not divided into two.”

“Ananda! Therefore, it is said that, by taking the nonduality of true suchness and so forth as skillful means, the non-arising of true suchness and so forth as skillful means, and the non-apprehension of true suchness and so forth as skillful means, one dedicates the merit toward the knowledge of all-knowing wisdom and cultivates the liberation gateway of emptiness, the liberation gateway of signlessness, and the liberation gateway of wishlessness.”

“Ananda! True suchness and the nature of true suchness are empty. Why? Because the empty nature of true suchness and the five kinds of eyes and the six superknowledges are nondual and not divided into two.”

O Khy Hy! The Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of empty space, the inconceivable realm, and the nature of the Dharma realm up to the inconceivable realm are empty. Why is this? Because the emptiness of the Dharma realm up to the inconceivable realm and the five kinds of eyes and six superknowledges are nondual and not divided into two.

O Khy Hy! Therefore, it is said that, taking the nonduality of suchness and so forth as a means, taking the non-arising of suchness and so forth as a means, and taking the non-apprehension of suchness and so forth as a means, one dedicates the merit toward the wisdom of all-knowing wisdom and cultivates the five kinds of eyes and the six superknowledges.

Fascicle 118

End

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Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

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