大般若波羅蜜多經

18

World-Honored One! Why, taking the nonduality of the perfection of generosity as a means, the nonarising of the perfection of generosity as a means, and the nonapprehensibility of the perfection of generosity as a means, do they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the ten powers of a Buddha, 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 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 and the ten powers of a Buddha, 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 not two and are not divided into two.

World-Honored One! Why, taking the nonduality of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, the nonarising of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, and the nonapprehensibility of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, do they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the ten powers of a Buddha, 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 perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and the nature of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, are empty. Why is this? Because the emptiness of the nature of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita and the ten powers of a Buddha, 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 not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the perfection of generosity and so forth as a means, the nonarising of the perfection of generosity and so forth as a means, and the nonapprehensibility of the perfection of generosity and so forth as a means, they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the ten powers of a Buddha, 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.

World-Honored One! Why, taking the nonduality of the perfection of generosity as a means, the nonarising of the perfection of generosity as a means, and the nonapprehensibility of the perfection of generosity as a means, do they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the Dharma of never forgetting and the nature of constant equanimity?

Ananda! 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 and that Dharma of never forgetting and nature of constant equanimity are not two and are not divided into two.

World-Honored One! Why, taking the nonduality of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, the nonarising of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, and the nonapprehensibility of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, do they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the Dharma of never forgetting and the nature of constant equanimity?

Ananda! The perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and the nature of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, are empty. Why is this? Because the emptiness of the nature of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita and the Dharma of never forgetting and the nature of constant equanimity are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the perfection of generosity and so forth as a means, the nonarising of the perfection of generosity and so forth as a means, and the nonapprehensibility of the perfection of generosity and so forth as a means, they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the Dharma of never forgetting and the nature of constant equanimity.

World-Honored One! Why, taking the nonduality of the perfection of generosity as a means, the nonarising of the perfection of generosity as a means, and the nonapprehensibility of the perfection of generosity as a means, do they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

Ananda! 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 and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are not two and are not divided into two.

World-Honored One! Why, taking the nonduality of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, the nonarising of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, and the nonapprehensibility of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, do they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

Ananda! The perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and the nature of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, are empty. Why is this? Because the emptiness of the nature of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the perfection of generosity and so forth as a means, the nonarising of the perfection of generosity and so forth as a means, and the nonapprehensibility of the perfection of generosity and so forth as a means, they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

World-Honored One! Why, taking the nonduality of the perfection of generosity as a means, the nonarising of the perfection of generosity as a means, and the nonapprehensibility of the perfection of generosity as a means, do they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate all dharani gateways and all samadhi gateways?

Ananda! 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 and all dharani gateways and all samadhi gateways are not two and are not divided into two.

World-Honored One! Why, taking the nonduality of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, the nonarising of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, and the nonapprehensibility of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita as a means, do they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate all dharani gateways and all samadhi gateways?

Ananda! The perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, and the nature of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, are empty. Why is this? Because the emptiness of the nature of the perfections of pure discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita and all dharani gateways and all samadhi gateways are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the perfection of generosity and so forth as a means, the nonarising of the perfection of generosity and so forth as a means, and the nonapprehensibility of the perfection of generosity and so forth as a means, they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate all dharani gateways and all samadhi gateways.

World-Honored One! Why, taking the nonduality of the perfection of generosity as a means, the nonarising of the perfection of generosity as a means, and the nonapprehensibility of the perfection of generosity as a means, do they dedicate the merit toward the knowledge of all-knowing knowledge and cultivate the practices of a great bodhisattva?

Ānanda! The perfection of generosity and the nature of the perfection of generosity are empty. Why? Because the emptiness of the perfection of generosity and that practice of the great bodhisattva are nondual and indivisible.

Blessed One! How does one, using as skillful means the nonduality of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, using as skillful means the non-arising of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and using as skillful means the non-apprehensibility of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, dedicate the merit toward the knowledge of all-knowledge and cultivate the practice of a great bodhisattva?

Ānanda! The perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and the nature of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, are empty. Why? Because the emptiness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita and that practice of the great bodhisattva are nondual and indivisible.

Ānanda! Therefore, it is said that, using as skillful means the nonduality of the perfection of generosity and so forth, using as skillful means the non-arising of the perfection of generosity and so forth, and using as skillful means the non-apprehensibility of the perfection of generosity and so forth, one dedicates the merit toward the knowledge of all-knowledge and cultivates the practice of a great bodhisattva.

Blessed One! How does one, using as skillful means the nonduality of the perfection of generosity, using as skillful means the non-arising of the perfection of generosity, and using as skillful means the non-apprehensibility of the perfection of generosity, dedicate the merit toward the knowledge of all-knowledge and cultivate the fruit of unsurpassed awakening?

Ānanda! The perfection of generosity and the nature of the perfection of generosity are empty. Why? Because the emptiness of the perfection of generosity and that fruit of unsurpassed awakening are nondual and indivisible.

Blessed One! How does one, using as skillful means the nonduality of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, using as skillful means the non-arising of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and using as skillful means the non-apprehensibility of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, dedicate the merit toward the knowledge of all-knowledge and cultivate the fruit of unsurpassed awakening?

Ānanda! The perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and the nature of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, are empty. Why? Because the emptiness of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita and that fruit of unsurpassed awakening are nondual and indivisible.

Ānanda! Therefore, it is said that, using as skillful means the nonduality of the perfection of generosity and so forth, using as skillful means the non-arising of the perfection of generosity and so forth, and using as skillful means the non-apprehensibility of the perfection of generosity and so forth, one dedicates the merit toward the knowledge of all-knowledge and cultivates the fruit of unsurpassed awakening.

Blessed One! How does one, using as skillful means the nonduality of the four meditative concentrations, using as skillful means the non-arising of the four meditative concentrations, and using as skillful means the non-apprehensibility of the four meditative concentrations, dedicate the merit toward the knowledge of all-knowledge and cultivate the perfections of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita?

Ānanda! The four meditative concentrations and the nature of the four meditative concentrations are empty. Why? Because the emptiness of the four meditative concentrations and those perfections of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are nondual and indivisible.

Blessed One! How does one, using as skillful means the nonduality of the four immeasurables and the four formless absorptions, using as skillful means the non-arising of the four immeasurables and the four formless absorptions, and using as skillful means the non-apprehensibility of the four immeasurables and the four formless absorptions, dedicate the merit toward the knowledge of all-knowledge and cultivate the perfections of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita?

Ānanda! The four immeasurables and the four formless absorptions, and the nature of the four immeasurables and the four formless absorptions, are empty. Why? Because the emptiness of the four immeasurables and the four formless absorptions and the perfections of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are nondual and indivisible.

Ānanda! Therefore, it is said that, using as skillful means the nonduality of the four meditative concentrations and so forth, using as skillful means the non-arising of the four meditative concentrations and so forth, and using as skillful means the non-apprehensibility of the four meditative concentrations and so forth, one dedicates the merit toward the knowledge of all-knowledge and cultivates the perfections of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.

Blessed One! How does one, using as skillful means the nonduality of the four meditative concentrations, using as skillful means the non-arising of the four meditative concentrations, and using as skillful means the non-apprehensibility of the four meditative concentrations, dedicate the merit toward 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 unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics,

the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

Ānanda! The four meditative concentrations and the nature of the four meditative concentrations are empty. Why? Because the emptiness of the four meditative concentrations and the emptiness of the internal through the emptiness of the self-nature of nonexistence are nondual and indivisible.

Blessed One! How does one, using as skillful means the nonduality of the four immeasurables and the four formless absorptions, using as skillful means the non-arising of the four immeasurables and the four formless absorptions, and using as skillful means the non-apprehensibility of the four immeasurables and the four formless absorptions, dedicate the merit toward 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 unchanging,

the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

Ānanda! The four immeasurables and the four formless absorptions, and the nature of the four immeasurables and the four formless absorptions, are empty. Why? Because the emptiness of the four immeasurables and the four formless absorptions and the emptiness of the internal through the emptiness of the self-nature of nonexistence are nondual and indivisible.

Ānanda! Therefore, it is said that, using as skillful means the nonduality of the four meditative concentrations and so forth, using as skillful means the non-arising of the four meditative concentrations and so forth, and using as skillful means the non-apprehensibility of the four meditative concentrations and so forth, one dedicates the merit toward the knowledge of all-knowledge and abides in the emptiness of the internal through the emptiness of the self-nature of nonexistence.

Blessed One! How does one, using as skillful means the nonduality of the four meditative concentrations, using as skillful means the non-arising of the four meditative concentrations, and using as skillful means the non-apprehensibility of the four meditative concentrations, dedicate the merit toward the knowledge of all-knowledge and abide in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm?

Ānanda! The four meditative concentrations and the nature of the four meditative concentrations are empty. Why? Because the emptiness of the four meditative concentrations and suchness through the inconceivable realm are nondual and indivisible.

“Blessed One! Why does one, taking as means the nonduality of the four immeasurable states and the four formless absorptions, taking as means the non-arising of the four immeasurable states and the four formless absorptions, and taking as means the non-attainment of the four immeasurable states and the four formless absorptions, dedicate the merit toward the knowledge of all modes and abide in suchness, the Dharma realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed nature of Dharma, the abiding nature of Dharma, ultimate reality, the realm of space, and the inconceivable realm?”

“Ananda! The four immeasurable states, the four formless absorptions, and the nature of the four immeasurable states and the four formless absorptions are empty. Why? Because the emptiness of the four immeasurable states and the four formless absorptions and that suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

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

“Blessed One! Why does one, taking as means the nonduality of the four dhyanas, taking as means the non-arising of the four dhyanas, and taking as means the non-attainment of the four dhyanas, dedicate the merit toward the knowledge of all modes and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! The four dhyanas and the nature of the four dhyanas are empty. Why? Because the emptiness of the four dhyanas and those Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.”

“Blessed One! Why does one, taking as means the nonduality of the four immeasurable states and the four formless absorptions, taking as means the non-arising of the four immeasurable states and the four formless absorptions, and taking as means the non-attainment of the four immeasurable states and the four formless absorptions, dedicate the merit toward the knowledge of all modes and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! The four immeasurable states, the four formless absorptions, and the nature of the four immeasurable states and the four formless absorptions are empty. Why? Because the emptiness of the four immeasurable states and the four formless absorptions and those 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, taking as means the nonduality of the four dhyanas and so forth, taking as means the non-arising of the four dhyanas and so forth, and taking as means the non-attainment of the four dhyanas and so forth, one dedicates the merit toward the knowledge of all modes and abides in the Noble Truths of suffering, its origin, its cessation, and the path.”

“Blessed One! Why does one, taking as means the nonduality of the four dhyanas, taking as means the non-arising of the four dhyanas, and taking as means the non-attainment of the four dhyanas, dedicate the merit toward the knowledge of all modes and cultivate the four dhyanas, the four immeasurable states, and the four formless absorptions?”

“Ananda! The four dhyanas and the nature of the four dhyanas are empty. Why? Because the emptiness of the four dhyanas and the four dhyanas, the four immeasurable states, and the four formless absorptions are not two and are not divided into two.”

“Blessed One! Why does one, taking as means the nonduality of the four immeasurable states and the four formless absorptions, taking as means the non-arising of the four immeasurable states and the four formless absorptions, and taking as means the non-attainment of the four immeasurable states and the four formless absorptions, dedicate the merit toward the knowledge of all modes and cultivate the four dhyanas, the four immeasurable states, and the four formless absorptions?”

“Ananda! The four immeasurable states, the four formless absorptions, and the nature of the four immeasurable states and the four formless absorptions are empty. Why? Because the emptiness of the four immeasurable states and the four formless absorptions and the four dhyanas, the four immeasurable states, and the four formless absorptions are not two and are not divided into two.”

“Ananda! Therefore, it is said that, taking as means the nonduality of the four dhyanas and so forth, taking as means the non-arising of the four dhyanas and so forth, and taking as means the non-attainment of the four dhyanas and so forth, one dedicates the merit toward the knowledge of all modes and cultivates the four dhyanas, the four immeasurable states, and the four formless absorptions.”

“Blessed One! Why does one, taking as means the nonduality of the four dhyanas, taking as means the non-arising of the four dhyanas, and taking as means the non-attainment of the four dhyanas, dedicate the merit toward the knowledge of all modes and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres?”

“Ananda! The four dhyanas and the nature of the four dhyanas are empty. Why? Because the emptiness of the four dhyanas and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres are not two and are not divided into two.”

“Blessed One! Why does one, taking as means the nonduality of the four immeasurable states and the four formless absorptions, taking as means the non-arising of the four immeasurable states and the four formless absorptions, and taking as means the non-attainment of the four immeasurable states and the four formless absorptions, dedicate the merit toward the knowledge of all modes and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres?”

“Ananda! The four immeasurable states, the four formless absorptions, and the nature of the four immeasurable states and the four formless absorptions are empty. Why? Because the emptiness of the four immeasurable states and the four formless absorptions and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totality-spheres are not two and are not divided into two.”

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

“Blessed One! Why does one, taking as means the nonduality of the four dhyanas, taking as means the non-arising of the four dhyanas, and taking as means the non-attainment of the four dhyanas, dedicate the merit toward the knowledge of all modes 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 enlightenment, and the Noble Eightfold Path?”

“Ananda! The four dhyanas and the nature of the four dhyanas are empty. Why? Because the emptiness of the four dhyanas and the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are not two and are not divided into two.”

“Blessed One! Why does one, taking as means the nonduality of the four immeasurable states and the four formless absorptions, taking as means the non-arising of the four immeasurable states and the four formless absorptions, and taking as means the non-attainment of the four immeasurable states and the four formless absorptions, dedicate the merit toward the knowledge of all modes 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 enlightenment, and the Noble Eightfold Path?”

“Ananda! The four immeasurable states, the four formless absorptions, and the nature of the four immeasurable states and the four formless absorptions are empty. Why? Because the emptiness of the four immeasurable states and the four formless absorptions and the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are not two and are not divided into two.”

“Ananda! Therefore, it is said that, taking as means the nonduality of the four dhyanas and so forth, taking as means the non-arising of the four dhyanas and so forth, and taking as means the non-attainment of the four dhyanas and so forth, one dedicates the merit toward the knowledge of all modes 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 enlightenment, and the Noble Eightfold Path.”

“Blessed One! Why does one, taking as means the nonduality of the four dhyanas, taking as means the non-arising of the four dhyanas, and taking as means the non-attainment of the four dhyanas, dedicate the merit toward the knowledge of all modes and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

“Ananda! The four dhyanas and the nature of the four dhyanas are empty. Why? Because the emptiness of the four dhyanas and the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness are not two and are not divided into two.”

“Blessed One! Why, using the nonduality of the four immeasurables and the four formless attainments as a skillful means, using the non-arising of the four immeasurables and the four formless attainments as a skillful means, and using the non-apprehension of the four immeasurables and the four formless attainments as a skillful means, does one dedicate the merit toward omniscience and cultivate the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness?”

“Ananda! The four immeasurables, the four formless attainments, and the nature of the four immeasurables and the four formless attainments are empty. Why? Because the empty nature of the four immeasurables and the four formless attainments is neither two nor divided into two from the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness.

“Ananda! Therefore, it is said that, using the nonduality of the four dhyanas and so forth as a skillful means, using the non-arising of the four dhyanas and so forth as a skillful means, and using the non-apprehension of the four dhyanas and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness.”

“Blessed One! Why, using the nonduality of the four dhyanas as a skillful means, using the non-arising of the four dhyanas as a skillful means, and using the non-apprehension of the four dhyanas as a skillful means, does one dedicate the merit toward omniscience and cultivate the five kinds of eyes and the six superknowledges?”

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

“Blessed One! Why, using the nonduality of the four immeasurables and the four formless attainments as a skillful means, using the non-arising of the four immeasurables and the four formless attainments as a skillful means, and using the non-apprehension of the four immeasurables and the four formless attainments as a skillful means, does one dedicate the merit toward omniscience and cultivate the five kinds of eyes and the six superknowledges?”

“Ananda! The four immeasurables, the four formless attainments, and the nature of the four immeasurables and the four formless attainments are empty. Why? Because the empty nature of the four immeasurables and the four formless attainments is neither two nor divided into two from the five kinds of eyes and the six superknowledges.

“Ananda! Therefore, it is said that, using the nonduality of the four dhyanas and so forth as a skillful means, using the non-arising of the four dhyanas and so forth as a skillful means, and using the non-apprehension of the four dhyanas and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the five kinds of eyes and the six superknowledges.”

“Blessed One! Why, using the nonduality of the four dhyanas as a skillful means, using the non-arising of the four dhyanas as a skillful means, and using the non-apprehension of the four dhyanas as a skillful means, does one dedicate the merit toward omniscience and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha?”

“Ananda! The four dhyanas and the nature of the four dhyanas are empty. Why? Because the empty nature of the four dhyanas is neither two nor divided into two from the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha.”

“Blessed One! Why, using the nonduality of the four immeasurables and the four formless attainments as a skillful means, using the non-arising of the four immeasurables and the four formless attainments as a skillful means, and using the non-apprehension of the four immeasurables and the four formless attainments as a skillful means, does one dedicate the merit toward omniscience and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha?”

“Ananda! The four immeasurables, the four formless attainments, and the nature of the four immeasurables and the four formless attainments are empty. Why? Because the empty nature of the four immeasurables and the four formless attainments is neither two nor divided into two from the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha.

“Ananda! Therefore, it is said that, using the nonduality of the four dhyanas and so forth as a skillful means, using the non-arising of the four dhyanas and so forth as a skillful means, and using the non-apprehension of the four dhyanas and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha.”

“Blessed One! Why, using the nonduality of the four dhyanas as a skillful means, using the non-arising of the four dhyanas as a skillful means, and using the non-apprehension of the four dhyanas as a skillful means, does one dedicate the merit toward omniscience and cultivate the quality of never losing mindfulness and the nature of perpetual equanimity?”

“Ananda! The four dhyanas and the nature of the four dhyanas are empty. Why? Because the empty nature of the four dhyanas is neither two nor divided into two from the quality of never losing mindfulness and the nature of perpetual equanimity.”

“Blessed One! Why, using the nonduality of the four immeasurables and the four formless attainments as a skillful means, using the non-arising of the four immeasurables and the four formless attainments as a skillful means, and using the non-apprehension of the four immeasurables and the four formless attainments as a skillful means, does one dedicate the merit toward omniscience and cultivate the quality of never losing mindfulness and the nature of perpetual equanimity?”

“Ananda! The four immeasurables, the four formless attainments, and the nature of the four immeasurables and the four formless attainments are empty. Why? Because the empty nature of the four immeasurables and the four formless attainments is neither two nor divided into two from the quality of never losing mindfulness and the nature of perpetual equanimity.

“Ananda! Therefore, it is said that, using the nonduality of the four dhyanas and so forth as a skillful means, using the non-arising of the four dhyanas and so forth as a skillful means, and using the non-apprehension of the four dhyanas and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the quality of never losing mindfulness and the nature of perpetual equanimity.”

“Blessed One! Why, using the nonduality of the four dhyanas as a skillful means, using the non-arising of the four dhyanas as a skillful means, and using the non-apprehension of the four dhyanas as a skillful means, does one dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of paths, and the knowledge of all aspects?”

“Ananda! The four dhyanas and the nature of the four dhyanas are empty. Why? Because the empty nature of the four dhyanas is neither two nor divided into two from the knowledge of all things, the knowledge of paths, and the knowledge of all aspects.”

“Blessed One! Why, using the nonduality of the four immeasurables and the four formless attainments as a skillful means, using the non-arising of the four immeasurables and the four formless attainments as a skillful means, and using the non-apprehension of the four immeasurables and the four formless attainments as a skillful means, does one dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of paths, and the knowledge of all aspects?”

“Ananda! The four immeasurables, the four formless attainments, and the nature of the four immeasurables and the four formless attainments are empty. Why? Because the empty nature of the four immeasurables and the four formless attainments is neither two nor divided into two from the knowledge of all things, the knowledge of paths, and the knowledge of all aspects.

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

“Blessed One! Why, using the nonduality of the four dhyanas as a skillful means, using the non-arising of the four dhyanas as a skillful means, and using the non-apprehension of the four dhyanas as a skillful means, does one dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways?”

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

“Blessed One! How, by taking the nonduality of the four immeasurables and the four formless absorptions as skillful means, by taking the non-arising of the four immeasurables and the four formless absorptions as skillful means, and by taking the non-apprehension of the four immeasurables and the four formless absorptions as skillful means, do they dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways?”

“Ananda! The four immeasurables, the four formless absorptions, and the nature of the four immeasurables and the four formless absorptions are empty. Why? Because the emptiness of the nature of the four immeasurables and the four formless absorptions is neither two nor divided into two from all dharani gateways and all samadhi gateways.

“Ananda! Therefore, it is said that, by taking the nonduality of the four meditative absorptions and so forth as skillful means, by taking the non-arising of the four meditative absorptions and so forth as skillful means, and by taking the non-apprehension of the four meditative absorptions and so forth as skillful means, they dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways.”

“Blessed One! How, by taking the nonduality of the four meditative absorptions as skillful means, by taking the non-arising of the four meditative absorptions as skillful means, and by taking the non-apprehension of the four meditative absorptions as skillful means, do they dedicate the merit toward omniscience and cultivate the practices of great bodhisattvas?”

“Ananda! The four meditative absorptions and the nature of the four meditative absorptions are empty. Why? Because the emptiness of the nature of the four meditative absorptions is neither two nor divided into two from those practices of great bodhisattvas.”

“Blessed One! How, by taking the nonduality of the four immeasurables and the four formless absorptions as skillful means, by taking the non-arising of the four immeasurables and the four formless absorptions as skillful means, and by taking the non-apprehension of the four immeasurables and the four formless absorptions as skillful means, do they dedicate the merit toward omniscience and cultivate the practices of great bodhisattvas?”

“Ananda! The four immeasurables, the four formless absorptions, and the nature of the four immeasurables and the four formless absorptions are empty. Why? Because the emptiness of the nature of the four immeasurables and the four formless absorptions is neither two nor divided into two from those practices of great bodhisattvas.

“Ananda! Therefore, it is said that, by taking the nonduality of the four meditative absorptions and so forth as skillful means, by taking the non-arising of the four meditative absorptions and so forth as skillful means, and by taking the non-apprehension of the four meditative absorptions and so forth as skillful means, they dedicate the merit toward omniscience and cultivate the practices of great bodhisattvas.”

“Blessed One! How, by taking the nonduality of the four meditative absorptions as skillful means, by taking the non-arising of the four meditative absorptions as skillful means, and by taking the non-apprehension of the four meditative absorptions as skillful means, do they dedicate the merit toward omniscience and cultivate the fruit of unsurpassed awakening?”

“Ananda! The four meditative absorptions and the nature of the four meditative absorptions are empty. Why? Because the emptiness of the nature of the four meditative absorptions is neither two nor divided into two from that fruit of unsurpassed awakening.”

“Blessed One! How, by taking the nonduality of the four immeasurables and the four formless absorptions as skillful means, by taking the non-arising of the four immeasurables and the four formless absorptions as skillful means, and by taking the non-apprehension of the four immeasurables and the four formless absorptions as skillful means, do they dedicate the merit toward omniscience and cultivate the fruit of unsurpassed awakening?”

“Ananda! The four immeasurables, the four formless absorptions, and the nature of the four immeasurables and the four formless absorptions are empty. Why? Because the emptiness of the nature of the four immeasurables and the four formless absorptions is neither two nor divided into two from that fruit of unsurpassed awakening.

“Ananda! Therefore, it is said that, by taking the nonduality of the four meditative absorptions and so forth as skillful means, by taking the non-arising of the four meditative absorptions and so forth as skillful means, and by taking the non-apprehension of the four meditative absorptions and so forth as skillful means, they dedicate the merit toward omniscience and cultivate the fruit of unsurpassed awakening.”

“Blessed One! How, by taking the nonduality of the eight liberations as skillful means, by taking the non-arising of the eight liberations as skillful means, and by taking the non-apprehension of the eight liberations as skillful means, do they dedicate the merit toward omniscience and cultivate generosity, pure morality, patient acceptance, diligence, meditative absorption, and prajnaparamita?”

“Ananda! The eight liberations and the nature of the eight liberations are empty. Why? Because the emptiness of the nature of the eight liberations is neither two nor divided into two from generosity, pure morality, patient acceptance, diligence, meditative absorption, and prajnaparamita.”

“Blessed One! How, by taking the nonduality of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as skillful means, by taking the non-arising of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as skillful means, and by taking the non-apprehension of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as skillful means, do they dedicate the merit toward omniscience and cultivate generosity, pure morality, patient acceptance, diligence, meditative absorption, and prajnaparamita?”

“Ananda! The eight spheres of mastery, the nine successive absorptions, the ten spheres of totality, and the nature of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are empty. Why? Because the emptiness of the nature of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality is neither two nor divided into two from that generosity, pure morality, patient acceptance, diligence, meditative absorption, and prajnaparamita.

“Ananda! Therefore, it is said that, by taking the nonduality of the eight liberations and so forth as skillful means, by taking the non-arising of the eight liberations and so forth as skillful means, and by taking the non-apprehension of the eight liberations and so forth as skillful means, they dedicate the merit toward omniscience and cultivate generosity, pure morality, patient acceptance, diligence, meditative absorption, and prajnaparamita.”

“Blessed One! How, by taking the nonduality of the eight liberations as skillful means, by taking the non-arising of the eight liberations as skillful means, and by taking the non-apprehension of the eight liberations as skillful means, do they dedicate the merit toward omniscience and abide in internal emptiness, external emptiness, internal-and-external 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 non-change, 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?”

“Ananda! The eight liberations and the nature of the eight liberations are empty. Why? Because the emptiness of the nature of the eight liberations is neither two nor divided into two from internal emptiness through the emptiness of the self-nature of nonexistence.”

“Blessed One! How, by taking the nonduality of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as skillful means, by taking the non-arising of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as skillful means, and by taking the non-apprehension of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality as skillful means, do they dedicate the merit toward omniscience and abide in internal emptiness, external emptiness, internal-and-external 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 non-change, 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?”

“Ananda! The eight spheres of mastery, the nine successive absorptions, the ten spheres of totality, and the nature of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are empty. Why? Because the emptiness of the nature of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality is neither two nor divided into two from internal emptiness through the emptiness of the self-nature of nonexistence.”

Ananda! Therefore, it should be said that, taking the nonduality of the eight liberations and so forth as a skillful means, taking the non-arising of the eight liberations and so forth as a skillful means, and taking the non-apprehension of the eight liberations and so forth as a skillful means, they dedicate these toward the knowledge of all knowledge and abide in the emptiness of internal phenomena through to the emptiness of the absence of intrinsic nature.

Blessed One! How, taking the nonduality of the eight liberations as a skillful means, taking the non-arising of the eight liberations as a skillful means, and taking the non-apprehension of the eight liberations as a skillful means, do they dedicate these toward the knowledge of all knowledge and abide in true suchness, the dharma-realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of phenomena, the abiding of phenomena, ultimate reality, the realm of space, and the inconceivable realm?

Ananda! The eight liberations and the nature of the eight liberations are empty. Why is this? Because the empty nature of the eight liberations and true suchness through to the inconceivable realm are not two and are not divided into two.

Blessed One! How, taking the nonduality of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, taking the non-arising of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, and taking the non-apprehension of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, do they dedicate these toward the knowledge of all knowledge and abide in true suchness, the dharma-realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of phenomena, the abiding of phenomena, ultimate reality, the realm of space,

and the inconceivable realm?

Ananda! The eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, as well as the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, are empty. Why is this? Because the empty nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, and true suchness through to the inconceivable realm, are not two and are not divided into two.

Ananda! Therefore, it should be said that, taking the nonduality of the eight liberations and so forth as a skillful means, taking the non-arising of the eight liberations and so forth as a skillful means, and taking the non-apprehension of the eight liberations and so forth as a skillful means, they dedicate these toward the knowledge of all knowledge and abide in true suchness through to the inconceivable realm.

Blessed One! How, taking the nonduality of the eight liberations as a skillful means, taking the non-arising of the eight liberations as a skillful means, and taking the non-apprehension of the eight liberations as a skillful means, do they dedicate these toward the knowledge of all knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

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

Blessed One! How, taking the nonduality of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, taking the non-arising of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, and taking the non-apprehension of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, do they dedicate these toward the knowledge of all knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! The eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, as well as the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, are empty. Why is this? Because the empty nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, 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 should be said that, taking the nonduality of the eight liberations and so forth as a skillful means, taking the non-arising of the eight liberations and so forth as a skillful means, and taking the non-apprehension of the eight liberations and so forth as a skillful means, they dedicate these toward the knowledge of all knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Blessed One! How, taking the nonduality of the eight liberations as a skillful means, taking the non-arising of the eight liberations as a skillful means, and taking the non-apprehension of the eight liberations as a skillful means, do they dedicate these toward the knowledge of all knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?

Ananda! The eight liberations and the nature of the eight liberations are empty. Why is this? Because the empty nature of the eight liberations and the four dhyanas, the four immeasurables, and the four formless attainments are not two and are not divided into two.

Blessed One! How, taking the nonduality of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, taking the non-arising of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, and taking the non-apprehension of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, do they dedicate these toward the knowledge of all knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?

Ananda! The eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, as well as the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, are empty. Why is this? Because the empty nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, and the four dhyanas, the four immeasurables, and the four formless attainments are not two and are not divided into two.

Ananda! Therefore, it should be said that, taking the nonduality of the eight liberations and so forth as a skillful means, taking the non-arising of the eight liberations and so forth as a skillful means, and taking the non-apprehension of the eight liberations and so forth as a skillful means, they dedicate these toward the knowledge of all knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless attainments.

Blessed One! How, taking the nonduality of the eight liberations as a skillful means, taking the non-arising of the eight liberations as a skillful means, and taking the non-apprehension of the eight liberations as a skillful means, do they dedicate these toward the knowledge of all knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities?

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

Blessed One! How, taking the nonduality of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, taking the non-arising of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, and taking the non-apprehension of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a skillful means, do they dedicate these toward the knowledge of all knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities?

Ananda! The eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, as well as the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, are empty. Why is this? Because the empty nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are not two and are not divided into two.

Ananda! Therefore, it should be said that, taking the nonduality of the eight liberations and so forth as a skillful means, taking the non-arising of the eight liberations and so forth as a skillful means, and taking the non-apprehension of the eight liberations and so forth as a skillful means, they dedicate these toward the knowledge of all knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.

Blessed One! How, taking the nonduality of the eight liberations as a skillful means, taking the non-arising of the eight liberations as a skillful means, and taking the non-apprehension of the eight liberations as a skillful means, do they dedicate these toward the knowledge of all knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path?

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

“Blessed One! Why does one, taking the nonduality of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means; taking the non-arising of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means; and taking the non-attainment of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means, dedicate the merit toward the knowledge of all knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path?”

“Ānanda! The eight bases of mastery, the nine successive attainments, and the ten totalities, as well as the nature of the eight bases of mastery, the nine successive attainments, and the ten totalities, are empty. Why is this? Because the empty nature of the eight bases of mastery, the nine successive attainments, and the ten totalities is neither two nor divided into two from the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path.

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

“Blessed One! Why does one, taking the nonduality of the eight liberations as a skillful means, taking the non-arising of the eight liberations as a skillful means, and taking the non-attainment of the eight liberations as a skillful means, dedicate the merit toward the knowledge of all knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

“Ānanda! The eight liberations and the nature of the eight liberations are empty. Why is this? Because the empty nature of the eight liberations is neither two nor divided into two from the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.”

“Blessed One! Why does one, taking the nonduality of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means; taking the non-arising of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means; and taking the non-attainment of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means, dedicate the merit toward the knowledge of all knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

“Ānanda! The eight bases of mastery, the nine successive attainments, and the ten totalities, as well as the nature of the eight bases of mastery, the nine successive attainments, and the ten totalities, are empty. Why is this? Because the empty nature of the eight bases of mastery, the nine successive attainments, and the ten totalities 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.

“Ānanda! Therefore, it is said that, taking the nonduality of the eight liberations and so forth as a skillful means, taking the non-arising of the eight liberations and so forth as a skillful means, and taking the non-attainment of the eight liberations and so forth as a skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.”

“Blessed One! Why does one, taking the nonduality of the eight liberations as a skillful means, taking the non-arising of the eight liberations as a skillful means, and taking the non-attainment of the eight liberations as a skillful means, dedicate the merit toward the knowledge of all knowledge and cultivate the five kinds of eyes and the six superknowledges?”

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

“Blessed One! Why does one, taking the nonduality of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means; taking the non-arising of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means; and taking the non-attainment of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means, dedicate the merit toward the knowledge of all knowledge and cultivate the five kinds of eyes and the six superknowledges?”

“Ānanda! The eight bases of mastery, the nine successive attainments, and the ten totalities, as well as the nature of the eight bases of mastery, the nine successive attainments, and the ten totalities, are empty. Why is this? Because the empty nature of the eight bases of mastery, the nine successive attainments, and the ten totalities is neither two nor divided into two from the five kinds of eyes and the six superknowledges.

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

“Blessed One! Why does one, taking the nonduality of the eight liberations as a skillful means, taking the non-arising of the eight liberations as a skillful means, and taking the non-attainment of the eight liberations as a skillful means, dedicate the merit toward the knowledge of all knowledge and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha?”

“Ānanda! The eight liberations and the nature of the eight liberations are empty. Why is this? Because the empty nature of the eight liberations is neither two nor divided into two from the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.”

“Blessed One! Why does one, taking the nonduality of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means; taking the non-arising of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means; and taking the non-attainment of the eight bases of mastery, the nine successive attainments, and the ten totalities as a skillful means, dedicate the merit toward the knowledge of all knowledge and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha?”

“Ānanda! The eight bases of mastery, the nine successive attainments, and the ten totalities, as well as the nature of the eight bases of mastery, the nine successive attainments, and the ten totalities, are empty. Why is this? Because the empty nature of the eight bases of mastery, the nine successive attainments, and the ten totalities is neither two nor divided into two from the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

“Ānanda! Therefore, it is said that, taking the nonduality of the eight liberations and so forth as a skillful means, taking the non-arising of the eight liberations and so forth as a skillful means, and taking the non-attainment of the eight liberations and so forth as a skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.”

Fascicle 120

End