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

📖11,287 words · ~45 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

“Blessed One, how does one, using the nonduality of true suchness as a skillful means, the non-arising of true suchness as a skillful means, and the non-attainment of true suchness as a skillful means, dedicate the merit toward all-knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda, true suchness and the nature of true suchness are empty. Why is this? Because the empty nature of true suchness and the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are nondual and not divided into two.”

“Blessed One, how does one, using the nonduality of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as a skillful means; using the non-arising of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as a skillful means;

and using the non-attainment of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as a skillful means, dedicate the merit toward all-knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through to the nature of the inconceivable realm, are empty. Why is this? Because the empty nature of the dharma-dhatu through to the inconceivable realm and the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are nondual and not divided into two.

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

“Ananda, true suchness and the nature of true suchness are empty. Why is this? Because the empty nature of true suchness and the Dharma of non-forgetfulness and the nature of constant equanimity are nondual and not divided into two.”

and using the non-attainment of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as a skillful means, dedicate the merit toward all-knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?”

“Ananda, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through to the nature of the inconceivable realm, are empty. Why is this? Because the empty nature of the dharma-dhatu through to the inconceivable realm and the Dharma of non-forgetfulness and the nature of constant equanimity are nondual and not divided into two.

“Therefore, Ananda, it is said that, using the nonduality of true suchness and so forth as a skillful means, the non-arising of true suchness and so forth as a skillful means, and the non-attainment of true suchness and so forth as a skillful means, one dedicates the merit toward all-knowledge and cultivates the Dharma of non-forgetfulness and the nature of constant equanimity.”

“Blessed One, how does one, using the nonduality of true suchness as a skillful means, the non-arising of true suchness as a skillful means, and the non-attainment of true suchness as a skillful means, dedicate the merit toward all-knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“Ananda, true suchness and the nature of true suchness are empty. Why is this? Because the empty nature of true suchness and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are nondual and not divided into two.”

and using the non-attainment of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm as a skillful means, dedicate the merit toward all-knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“Ananda, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through to the nature of the inconceivable realm, are empty. Why is this? Because the empty nature of the dharma-dhatu through to the inconceivable realm and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are nondual and not divided into two.

“Therefore, Ananda, it is said that, using the nonduality of true suchness and so forth as a skillful means, the non-arising of true suchness and so forth as a skillful means, and the non-attainment of true suchness and so forth as a skillful means, one dedicates the merit toward all-knowledge and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Ananda, true suchness and the nature of true suchness are empty. Why is this? Because the empty nature of true suchness and all dharani gateways and all samadhi gateways are nondual and not divided into two.”

“Blessed One! How, by taking as skillful means the nonduality of the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; by taking as skillful means the non-arising of the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm;

and by taking as skillful means the non-attainment of the dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, does one dedicate the merit toward the knowledge of all-knowing and cultivate all dharani gateways and all samadhi gateways?”

“Ānanda! The dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through the inconceivable realm, are empty. Why? Because the empty nature of the dharma-dhatu through the inconceivable realm and all dharani gateways and all samadhi gateways are nondual and not divided into two.”

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

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

“Ānanda! True suchness and the nature of true suchness are empty. Why? Because the empty nature of true suchness and those practices of a great bodhisattva are nondual and not divided into two.”

“Ānanda! The dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through the inconceivable realm, are empty. Why? Because the empty nature of the dharma-dhatu through the inconceivable realm and those practices of a great bodhisattva are nondual and not divided into two.”

“Ānanda! True suchness and the nature of true suchness are empty. Why? Because the empty nature of true suchness and that attainment of supreme enlightenment are nondual and not divided into two.”

“Ānanda! The dharma-dhatu, dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm, as well as the nature of the dharma-dhatu through the inconceivable realm, are empty. Why? Because the empty nature of the dharma-dhatu through the inconceivable realm and that attainment of supreme enlightenment are nondual and not divided into two.”

“Blessed One! How, by taking as skillful means the nonduality of the Noble Truth of suffering, by taking as skillful means the non-arising of the Noble Truth of suffering, and by taking as skillful means the non-attainment of the Noble Truth of suffering, does one dedicate the merit toward the knowledge of all-knowing and cultivate generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita?”

“Ānanda! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty. Why? Because the empty nature of the Noble Truth of suffering and generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.”

“Blessed One! How, by taking as skillful means the nonduality of the Noble Truths of the origin, cessation, and path, by taking as skillful means the non-arising of the Noble Truths of the origin, cessation, and path, and by taking as skillful means the non-attainment of the Noble Truths of the origin, cessation, and path, does one dedicate the merit toward the knowledge of all-knowing and cultivate generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita?”

“Ānanda! The Noble Truths of the origin, cessation, and path, and the nature of the Noble Truths of the origin, cessation, and path, are empty. Why? Because the empty nature of the Noble Truths of the origin, cessation, and path and generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.”

“Ānanda! Therefore, it is said that, by taking as skillful means the nonduality of the Noble Truth of suffering and so forth, by taking as skillful means the non-arising of the Noble Truth of suffering and so forth, and by taking as skillful means the non-attainment of the Noble Truth of suffering and so forth, one dedicates the merit toward the knowledge of all-knowing and cultivates generosity, pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita.”

“Blessed One! How does one, using the nonduality of the Noble Truth of Suffering as a skillful means, the non-arising of the Noble Truth of Suffering as a skillful means, and the non-attainment of the Noble Truth of Suffering as a skillful means, 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 non-transformation, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics,

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

“Ananda! The Noble Truth of Suffering and the nature of the Noble Truth of Suffering are empty. Why? Because the empty nature of the Noble Truth of Suffering and the emptiness of the internal, up to and including the emptiness of the self-nature of nonexistence, are not two and are not divided into two.”

“Blessed One! How does one, using the nonduality of the Noble Truths of the Origin, Cessation, and Path as a skillful means, the non-arising of the Noble Truths of the Origin, Cessation, and Path as a skillful means, and the non-attainment of the Noble Truths of the Origin, Cessation, and Path as a skillful means, 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 non-transformation, the emptiness of intrinsic nature,

the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?”

“Ananda! The Noble Truths of the Origin, Cessation, and Path and the nature of the Noble Truths of the Origin, Cessation, and Path are empty. Why? Because the empty nature of the Noble Truths of the Origin, Cessation, and Path and the emptiness of the internal, up to and including the emptiness of the self-nature of nonexistence, are not two and are not divided into two.

“Ananda! Therefore, it is said that, using the nonduality of the Noble Truth of Suffering and so forth as a skillful means, the non-arising of the Noble Truth of Suffering and so forth as a skillful means, and the non-attainment of the Noble Truth of Suffering and so forth as a skillful means, one dedicates the merit toward omniscience and abides in the emptiness of the internal, up to and including the emptiness of the self-nature of nonexistence.”

“Blessed One! How does one, using the nonduality of the Noble Truth of Suffering as a skillful means, the non-arising of the Noble Truth of Suffering as a skillful means, and the non-attainment of the Noble Truth of Suffering as a skillful means, dedicate the merit toward omniscience and abide in suchness, the dharma-realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

“Ananda! The Noble Truth of Suffering and the nature of the Noble Truth of Suffering are empty. Why? Because the empty nature of the Noble Truth of Suffering and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Blessed One! How does one, using the nonduality of the Noble Truths of the Origin, Cessation, and Path as a skillful means, the non-arising of the Noble Truths of the Origin, Cessation, and Path as a skillful means, and the non-attainment of the Noble Truths of the Origin, Cessation, and Path as a skillful means, dedicate the merit toward omniscience and abide in suchness, the dharma-realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

“Ananda! The Noble Truths of the Origin, Cessation, and Path and the nature of the Noble Truths of the Origin, Cessation, and Path are empty. Why? Because the empty nature of the Noble Truths of the Origin, Cessation, and Path and suchness, up to and including the inconceivable realm, are not two and are not divided into two.

“Ananda! Therefore, it is said that, using the nonduality of the Noble Truth of Suffering and so forth as a skillful means, the non-arising of the Noble Truth of Suffering and so forth as a skillful means, and the non-attainment of the Noble Truth of Suffering and so forth as a skillful means, one dedicates the merit toward omniscience and abides in suchness, up to and including the inconceivable realm.”

“Ananda! The Noble Truth of Suffering and the nature of the Noble Truth of Suffering are empty. Why? Because the empty nature of the Noble Truth of Suffering and the Noble Truths of Suffering, Origin, Cessation, and Path are not two and are not divided into two.”

“Ananda! The Noble Truths of the Origin, Cessation, and Path and the nature of the Noble Truths of the Origin, Cessation, and Path are empty. Why? Because the empty nature of the Noble Truths of the Origin, Cessation, and Path and the Noble Truths of Suffering, Origin, Cessation, and Path are not two and are not divided into two.

“Ananda! Therefore, it is said that, using the nonduality of the Noble Truth of Suffering and so forth as a skillful means, the non-arising of the Noble Truth of Suffering and so forth as a skillful means, and the non-attainment of the Noble Truth of Suffering and so forth as a skillful means, one dedicates the merit toward omniscience and abides in the Noble Truths of Suffering, Origin, Cessation, and Path.”

“Ananda! The Noble Truth of Suffering and the nature of the Noble Truth of Suffering are empty. Why? Because the empty nature of the Noble Truth of Suffering and the four dhyanas, the four immeasurables, and the four formless absorptions are not two and are not divided into two.”

“Ananda! The Noble Truths of the Origin, Cessation, and Path and the nature of the Noble Truths of the Origin, Cessation, and Path are empty. Why? Because the empty nature of the Noble Truths of the Origin, Cessation, and Path 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, using the nonduality of the Noble Truth of Suffering and so forth as a skillful means, the non-arising of the Noble Truth of Suffering and so forth as a skillful means, and the non-attainment of the Noble Truth of Suffering 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.”

“Ananda! The Noble Truth of Suffering and the nature of the Noble Truth of Suffering are empty. Why? Because the empty nature of the Noble Truth of Suffering and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not two and are not divided into two.”

Ananda! The Noble Truths of origination, cessation, and the path, and the nature of the Noble Truths of origination, cessation, and the path, are empty. Why? Because the emptiness of the Noble Truths of origination, cessation, and the path and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are nondual and not divided into two.

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

Blessed One! Why does one, taking the nonduality of the Noble Truth of suffering as a skillful means, taking the non-arising of the Noble Truth of suffering as a skillful means, and taking the non-apprehension of the Noble Truth of suffering as a skillful means, 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 enlightenment, and the eightfold noble path?

Ananda! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty. Why? Because the emptiness of the Noble Truth of suffering 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 enlightenment, and the eightfold noble path are nondual and not divided into two.

Blessed One! Why does one, taking the nonduality of the Noble Truths of origination, cessation, and the path as a skillful means, taking the non-arising of the Noble Truths of origination, cessation, and the path as a skillful means, and taking the non-apprehension of the Noble Truths of origination, cessation, and the path as a skillful means, 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 enlightenment, and the eightfold noble path?

Ananda! The Noble Truths of origination, cessation, and the path, and the nature of the Noble Truths of origination, cessation, and the path, are empty. Why? Because the emptiness of the Noble Truths of origination, cessation, and the path 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 enlightenment, and the eightfold noble path are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the Noble Truth of suffering and so forth as a skillful means, taking the non-arising of the Noble Truth of suffering and so forth as a skillful means, and taking the non-apprehension of the Noble Truth of suffering and so forth as a skillful means, one dedicates the merit toward the wisdom 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 enlightenment, and the eightfold noble path.

Blessed One! Why does one, taking the nonduality of the Noble Truth of suffering as a skillful means, taking the non-arising of the Noble Truth of suffering as a skillful means, and taking the non-apprehension of the Noble Truth of suffering as a skillful means, dedicate the merit toward the wisdom of all-knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

Ananda! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty. Why? Because the emptiness of the Noble Truth of suffering 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 does one, taking the nonduality of the Noble Truths of origination, cessation, and the path as a skillful means, taking the non-arising of the Noble Truths of origination, cessation, and the path as a skillful means, and taking the non-apprehension of the Noble Truths of origination, cessation, and the path as a skillful means, dedicate the merit toward the wisdom of all-knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

Ananda! The Noble Truths of origination, cessation, and the path, and the nature of the Noble Truths of origination, cessation, and the path, are empty. Why? Because the emptiness of the Noble Truths of origination, cessation, and the path 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 is said that, taking the nonduality of the Noble Truth of suffering and so forth as a skillful means, taking the non-arising of the Noble Truth of suffering and so forth as a skillful means, and taking the non-apprehension of the Noble Truth of suffering and so forth as a skillful means, one dedicates the merit toward the wisdom of all-knowledge and cultivates the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

Ananda! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty. Why? Because the emptiness of the Noble Truth of suffering and the five kinds of eyes and the six superknowledges are nondual and not divided into two.

Blessed One! Why does one, taking the nonduality of the Noble Truth of suffering as a skillful means, taking the non-arising of the Noble Truth of suffering as a skillful means, and taking the non-apprehension of the Noble Truth of suffering as a skillful means, dedicate the merit toward the wisdom of all-knowledge and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

Ananda! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty. Why? Because the emptiness of the Noble Truth of suffering and the ten powers of a Buddha, the four fearlessnesses, the four unobstructed 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 does one, taking the nonduality of the Noble Truths of origination, cessation, and the path as a skillful means, taking the non-arising of the Noble Truths of origination, cessation, and the path as a skillful means, and taking the non-apprehension of the Noble Truths of origination, cessation, and the path as a skillful means, dedicate the merit toward the wisdom of all-knowledge and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

Ananda! The Noble Truths of origination, cessation, and the path, and the nature of the Noble Truths of origination, cessation, and the path, are empty. Why? Because the emptiness of the Noble Truths of origination, cessation, and the path and the ten powers of a Buddha, the four fearlessnesses, the four unobstructed 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 is said that, taking the nonduality of the Noble Truth of suffering and so forth as a skillful means, taking the non-arising of the Noble Truth of suffering and so forth as a skillful means, and taking the non-apprehension of the Noble Truth of suffering and so forth as a skillful means, one dedicates the merit toward the wisdom of all-knowledge and cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Blessed One! Why does one, taking the nonduality of the Noble Truth of suffering as a skillful means, taking the non-arising of the Noble Truth of suffering as a skillful means, and taking the non-apprehension of the Noble Truth of suffering as a skillful means, dedicate the merit toward the wisdom of all-knowledge and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity?

Ananda! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty. Why? Because the emptiness of the Noble Truth of suffering and the Dharma of never losing mindfulness and the nature of constant equanimity are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the Noble Truths of the origin, cessation, and path as skillful means, taking the non-arising of the Noble Truths of the origin, cessation, and path as skillful means, and taking the non-attainment of the Noble Truths of the origin, cessation, and path as skillful means, do they dedicate these to the knowledge of all aspects and cultivate the Dharma of never forgetting and the nature of perpetual equanimity?

Ānanda! The Noble Truths of the origin, cessation, and path, and the natures of the Noble Truths of the origin, cessation, and path, are empty. Why? Because the emptiness of the natures of the Noble Truths of the origin, cessation, and path and the Dharma of never forgetting and the nature of perpetual equanimity are nondual and not divided into two.

Ānanda! Therefore, it is said that, taking the nonduality of the Noble Truth of suffering and so forth as skillful means, taking the non-arising of the Noble Truth of suffering and so forth as skillful means, and taking the non-attainment of the Noble Truth of suffering and so forth as skillful means, they dedicate these to the knowledge of all aspects and cultivate the Dharma of never forgetting and the nature of perpetual equanimity.

Blessed One! Why, taking the nonduality of the Noble Truth of suffering as skillful means, taking the non-arising of the Noble Truth of suffering as skillful means, and taking the non-attainment of the Noble Truth of suffering as skillful means, do they dedicate these to the knowledge of all aspects and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

Ānanda! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty. Why? Because the emptiness of the nature of the Noble Truth of suffering and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the Noble Truths of the origin, cessation, and path as skillful means, taking the non-arising of the Noble Truths of the origin, cessation, and path as skillful means, and taking the non-attainment of the Noble Truths of the origin, cessation, and path as skillful means, do they dedicate these to the knowledge of all aspects and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

Ānanda! The Noble Truths of the origin, cessation, and path, and the natures of the Noble Truths of the origin, cessation, and path, are empty. Why? Because the emptiness of the natures of the Noble Truths of the origin, cessation, and path and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are nondual and not divided into two.

Ānanda! Therefore, it is said that, taking the nonduality of the Noble Truth of suffering and so forth as skillful means, taking the non-arising of the Noble Truth of suffering and so forth as skillful means, and taking the non-attainment of the Noble Truth of suffering and so forth as skillful means, they dedicate these to the knowledge of all aspects and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

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

Ānanda! The Noble Truths of the origin, cessation, and path, and the natures of the Noble Truths of the origin, cessation, and path, are empty. Why? Because the emptiness of the natures of the Noble Truths of the origin, cessation, and path and all dharani gateways and all samadhi gateways are nondual and not divided into two.

Ānanda! The Noble Truth of suffering and the nature of the Noble Truth of suffering are empty. Why? Because the emptiness of the nature of the Noble Truth of suffering and those practices of a great bodhisattva are nondual and not divided into two.

Ānanda! The Noble Truths of the origin, cessation, and path, and the natures of the Noble Truths of the origin, cessation, and path, are empty. Why? Because the emptiness of the natures of the Noble Truths of the origin, cessation, and path and those practices of a great bodhisattva are nondual and not divided into two.

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

Ānanda! The Noble Truths of the origin, cessation, and path, and the natures of the Noble Truths of the origin, cessation, and path, are empty. Why? Because the emptiness of the natures of the Noble Truths of the origin, cessation, and path and that fruit of unsurpassed enlightenment are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the perfection of generosity as skillful means, taking the non-arising of the perfection of generosity as skillful means, and taking the non-attainment of the perfection of generosity as skillful means, do they dedicate these to the knowledge of all aspects and cultivate the perfections of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita?

Ānanda! The perfection of generosity and the nature of the perfection of generosity are empty. Why? Because the emptiness of the nature of the perfection of generosity and the perfections of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita as skillful means, taking the non-arising of the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita as skillful means, and taking the non-attainment of the perfections of pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita as skillful means, do they dedicate these to the knowledge of all aspects and cultivate the perfections of generosity, pure ethical conduct, patient acceptance, diligence, meditative concentration, and prajnaparamita?

O Ānanda! Pure discipline, patience, diligence, meditative concentration, prajnaparamita, and the nature of pure discipline, patience, diligence, meditative concentration, and prajnaparamita are empty. Why is this? Because the emptiness of the nature of pure discipline, patience, diligence, meditative concentration, and prajnaparamita is neither two nor divided into two from generosity, pure discipline, patience, diligence, meditative concentration, and prajnaparamita.

O Ānanda! Therefore, it is said that, employing the nonduality of the perfection of generosity and the others as a skillful means, employing the non-arising of the perfection of generosity and the others as a skillful means, and employing the non-apprehension of the perfection of generosity and the others as a skillful means, one dedicates them to the knowledge of all-knowledge and cultivates generosity, pure discipline, patience, diligence, meditative concentration, and prajnaparamita.

Blessed One! How does one, employing the nonduality of the perfection of generosity as a skillful means, employing the non-arising of the perfection of generosity as a skillful means, and employing the non-apprehension of the perfection of generosity as a skillful means, dedicate it to the knowledge of all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, 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?

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

Blessed One! How does one, employing the nonduality of pure discipline, patience, diligence, meditative concentration, and prajnaparamita as a skillful means, employing the non-arising of pure discipline, patience, diligence, meditative concentration, and prajnaparamita as a skillful means, and employing the non-apprehension of pure discipline, patience, diligence, meditative concentration, and prajnaparamita as a skillful means, dedicate them to the knowledge of all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness,

the emptiness of dispersion, the emptiness of the immutable, 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?

O Ānanda! Pure discipline, patience, diligence, meditative concentration, prajnaparamita, and the nature of pure discipline, patience, diligence, meditative concentration, and prajnaparamita are empty. Why is this? Because the emptiness of the nature of pure discipline, patience, diligence, meditative concentration, and prajnaparamita is neither two nor divided into two from the emptiness of the internal through to the emptiness of the self-nature of nonexistence.

O Ānanda! Therefore, it is said that, employing the nonduality of the perfection of generosity and the others as a skillful means, employing the non-arising of the perfection of generosity and the others as a skillful means, and employing the non-apprehension of the perfection of generosity and the others as a skillful means, one dedicates them to the knowledge of all-knowledge and abides in the emptiness of the internal through to the emptiness of the self-nature of nonexistence.

Blessed One! How does one, employing the nonduality of the perfection of generosity as a skillful means, employing the non-arising of the perfection of generosity as a skillful means, and employing the non-apprehension of the perfection of generosity as a skillful means, dedicate it to the knowledge of all-knowledge and abide in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?

Blessed One! How does one, employing the nonduality of pure discipline, patience, diligence, meditative concentration, and prajnaparamita as a skillful means, employing the non-arising of pure discipline, patience, diligence, meditative concentration, and prajnaparamita as a skillful means, and employing the non-apprehension of pure discipline, patience, diligence, meditative concentration, and prajnaparamita as a skillful means, dedicate them to the knowledge of all-knowledge and abide in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?

O Ānanda! Therefore, it is said that, employing the nonduality of the perfection of generosity and the others as a skillful means, employing the non-arising of the perfection of generosity and the others as a skillful means, and employing the non-apprehension of the perfection of generosity and the others as a skillful means, one dedicates them to the knowledge of all-knowledge and abides in suchness through to the inconceivable realm.

O Ānanda! The perfection of generosity and the nature of the perfection of generosity are empty. Why is this? Because the emptiness of the nature of the perfection of generosity is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

Blessed One! How does one, employing the nonduality of pure discipline, patience, diligence, meditative concentration, and prajnaparamita as a skillful means, employing the non-arising of pure discipline, patience, diligence, meditative concentration, and prajnaparamita as a skillful means, and employing the non-apprehension of pure discipline, patience, diligence, meditative concentration, and prajnaparamita as a skillful means, dedicate them to the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

O Ānanda! Pure discipline, patience, diligence, meditative concentration, prajnaparamita, and the nature of pure discipline, patience, diligence, meditative concentration, and prajnaparamita are empty. Why is this? Because the emptiness of the nature of pure discipline, patience, diligence, meditative concentration, and prajnaparamita is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

O Ānanda! Therefore, it is said that, employing the nonduality of the perfection of generosity and the others as a skillful means, employing the non-arising of the perfection of generosity and the others as a skillful means, and employing the non-apprehension of the perfection of generosity and the others as a skillful means, one dedicates them to the knowledge of all-knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path.

O Ānanda! The perfection of generosity and the nature of the perfection of generosity are empty. Why is this? Because the emptiness of the nature of the perfection of generosity is neither two nor divided into two from the four meditative absorptions, the four immeasurables, and the four formless attainments.

“Blessed One! How, by taking the nonduality of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means; by taking the non-arising of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means; and by taking the non-apprehension of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?”

“Ananda! The perfection of moral discipline, patience, vigor, meditation, and prajnaparamita, and the nature of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita, are empty. Why? Because the emptiness of the nature of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita is neither two nor divided into two in relation to the four dhyanas, the four immeasurables, and the four formless absorptions.

“Ananda! Therefore, it is said that, by taking the nonduality of the perfection of generosity and so forth as a skillful means, by taking the non-arising of the perfection of generosity and so forth as a skillful means, and by taking the non-apprehension of the perfection of generosity and so forth as a skillful means, they dedicate the merit toward the wisdom of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.”

“Blessed One! How, by taking the nonduality of the perfection of generosity as a skillful means, by taking the non-arising of the perfection of generosity as a skillful means, and by taking the non-apprehension of the perfection of generosity as a skillful means, do they 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 totalities?”

“Ananda! The perfection of generosity and the nature of the perfection of generosity are empty. Why? Because the emptiness of the nature of the perfection of generosity is neither two nor divided into two in relation to the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.”

“Blessed One! How, by taking the nonduality of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means; by taking the non-arising of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means; and by taking the non-apprehension of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means, do they 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 totalities?”

“Ananda! The perfection of moral discipline, patience, vigor, meditation, and prajnaparamita, and the nature of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita, are empty. Why? Because the emptiness of the nature of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita is neither two nor divided into two in relation to the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Ananda! Therefore, it is said that, by taking the nonduality of the perfection of generosity and so forth as a skillful means, by taking the non-arising of the perfection of generosity and so forth as a skillful means, and by taking the non-apprehension of the perfection of generosity and so forth as a skillful means, they 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 totalities.”

“Blessed One! How, by taking the nonduality of the perfection of generosity as a skillful means, by taking the non-arising of the perfection of generosity as a skillful means, and by taking the non-apprehension of the perfection of generosity as a skillful means, do they 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 Noble Eightfold Path?”

“Ananda! The perfection of generosity and the nature of the perfection of generosity are empty. Why? Because the emptiness of the nature of the perfection of generosity is neither two nor divided into two in relation to 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 the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means; by taking the non-arising of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means; and by taking the non-apprehension of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means, do they 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 Noble Eightfold Path?”

“Ananda! The perfection of moral discipline, patience, vigor, meditation, and prajnaparamita, and the nature of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita, are empty. Why? Because the emptiness of the nature of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita is neither two nor divided into two in relation to 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! Therefore, it is said that, by taking the nonduality of the perfection of generosity and so forth as a skillful means, by taking the non-arising of the perfection of generosity and so forth as a skillful means, and by taking the non-apprehension of the perfection of generosity and so forth as a skillful means, they 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 Noble Eightfold Path.”

“Blessed One! How, by taking the nonduality of the perfection of generosity as a skillful means, by taking the non-arising of the perfection of generosity as a skillful means, and by taking the non-apprehension of the perfection of generosity as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

“Ananda! The perfection of generosity and the nature of the perfection of generosity are empty. Why? Because the emptiness of the nature of the perfection of generosity is neither two nor divided into two in relation to the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.”

“Blessed One! How, by taking the nonduality of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means; by taking the non-arising of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means; and by taking the non-apprehension of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

“Ananda! The perfection of moral discipline, patience, vigor, meditation, and prajnaparamita, and the nature of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita, are empty. Why? Because the emptiness of the nature of the perfection of moral discipline, patience, vigor, meditation, and prajnaparamita is neither two nor divided into two in relation to 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 the nonduality of the perfection of generosity and so forth as a skillful means, by taking the non-arising of the perfection of generosity and so forth as a skillful means, and by taking the non-apprehension of the perfection of generosity and so forth as a skillful means, they dedicate the merit toward the wisdom of all-knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.”

Blessed One! Why, using the nonduality of the perfection of pure morality, patience, diligence, meditation, and prajnaparamita as a skillful means; using the non-arising of the perfection of pure morality, patience, diligence, meditation, and prajnaparamita as a skillful means; and using the non-apprehension of the perfection of pure morality, patience, diligence, meditation, and prajnaparamita as a skillful means, do they dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the five kinds of eyes and the six superknowledges?

Khanh Hy! The perfection of pure morality, patience, diligence, meditation, and prajnaparamita, and the intrinsic nature of the perfection of pure morality, patience, diligence, meditation, and prajnaparamita, are empty. Why? Because the emptiness of the intrinsic nature of the perfection of pure morality, patience, diligence, meditation, and prajnaparamita and the five kinds of eyes and six superknowledges are not two and are not divided into two.

Khanh Hy! Therefore, it is said that, using the nonduality of the perfection of generosity and so forth as a skillful means, using the non-arising of the perfection of generosity and so forth as a skillful means, and using the non-apprehension of the perfection of generosity and so forth as a skillful means, they dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the five kinds of eyes and the six superknowledges.

Fascicle 119

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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