大般若波羅蜜多經

19

Blessed One, why do they, taking the nonduality of the eight liberations as a means, taking the non-arising of the eight liberations as a means, and taking the non-apprehension of the eight liberations as a means, dedicate these toward omniscient knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

Ananda, the eight liberations and the nature of the eight liberations are empty. Why is this? Because the emptiness of the nature of the eight liberations and that Dharma of non-forgetfulness and nature of constant equanimity are nondual and not divided into two.

Blessed One, why do they, taking the nonduality of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, taking the non-arising of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, and taking the non-apprehension of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, dedicate these toward omniscient knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

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 emptiness of the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities and that Dharma of non-forgetfulness and nature of constant equanimity are nondual and not divided into two.

Ananda, for this reason it is said that, taking the nonduality of the eight liberations and so forth as a means, taking the non-arising of the eight liberations and so forth as a means, and taking the non-apprehension of the eight liberations and so forth as a means, they dedicate these toward omniscient knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity.

Blessed One, why do they, taking the nonduality of the eight liberations as a means, taking the non-arising of the eight liberations as a means, and taking the non-apprehension of the eight liberations as a means, dedicate these toward omniscient knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects?

Ananda, the eight liberations and the nature of the eight liberations are empty. Why is this? Because the emptiness of the nature of the eight liberations and that knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects are nondual and not divided into two.

Blessed One, why do they, taking the nonduality of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, taking the non-arising of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, and taking the non-apprehension of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, dedicate these toward omniscient knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects?

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 emptiness of the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities and that knowledge of all things, knowledge of the aspects of the path, and knowledge of all aspects are nondual and not divided into two.

Ananda, for this reason it is said that, taking the nonduality of the eight liberations and so forth as a means, taking the non-arising of the eight liberations and so forth as a means, and taking the non-apprehension of the eight liberations and so forth as a means, they dedicate these toward omniscient knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

Blessed One, why do they, taking the nonduality of the eight liberations as a means, taking the non-arising of the eight liberations as a means, and taking the non-apprehension of the eight liberations as a means, dedicate these toward omniscient knowledge and cultivate all dharani gateways and all samadhi gateways?

Ananda, the eight liberations and the nature of the eight liberations are empty. Why is this? Because the emptiness of the nature of the eight liberations and those gateways of all dharanis and all samadhis are nondual and not divided into two.

Blessed One, why do they, taking the nonduality of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, taking the non-arising of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, and taking the non-apprehension of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, dedicate these toward omniscient knowledge and cultivate all dharani gateways and all samadhi gateways?

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 emptiness of the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities and those gateways of all dharanis and all samadhis are nondual and not divided into two.

Ananda, for this reason it is said that, taking the nonduality of the eight liberations and so forth as a means, taking the non-arising of the eight liberations and so forth as a means, and taking the non-apprehension of the eight liberations and so forth as a means, they dedicate these toward omniscient knowledge and cultivate all dharani gateways and all samadhi gateways.

Blessed One, why do they, taking the nonduality of the eight liberations as a means, taking the non-arising of the eight liberations as a means, and taking the non-apprehension of the eight liberations as a means, dedicate these toward omniscient knowledge and cultivate the practices of great bodhisattvas?

Ananda, the eight liberations and the nature of the eight liberations are empty. Why is this? Because the emptiness of the nature of the eight liberations and those practices of great bodhisattvas are nondual and not divided into two.

Blessed One, why do they, taking the nonduality of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, taking the non-arising of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, and taking the non-apprehension of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, dedicate these toward omniscient knowledge and cultivate the practices of great bodhisattvas?

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 emptiness of the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities and those practices of great bodhisattvas are nondual and not divided into two.

Ananda, for this reason it is said that, taking the nonduality of the eight liberations and so forth as a means, taking the non-arising of the eight liberations and so forth as a means, and taking the non-apprehension of the eight liberations and so forth as a means, they dedicate these toward omniscient knowledge and cultivate the practices of great bodhisattvas.

Blessed One, why do they, taking the nonduality of the eight liberations as a means, taking the non-arising of the eight liberations as a means, and taking the non-apprehension of the eight liberations as a means, dedicate these toward omniscient knowledge and cultivate the fruit of unsurpassed awakening?

Ananda, the eight liberations and the nature of the eight liberations are empty. Why is this? Because the emptiness of the nature of the eight liberations and that fruit of unsurpassed awakening are nondual and not divided into two.

Blessed One, why do they, taking the nonduality of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, taking the non-arising of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, and taking the non-apprehension of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities as a means, dedicate these toward omniscient knowledge and cultivate the fruit of unsurpassed awakening?

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 emptiness of the nature of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities and that fruit of unsurpassed awakening are nondual and not divided into two.

Ananda, for this reason it is said that, taking the nonduality of the eight liberations and so forth as a means, taking the non-arising of the eight liberations and so forth as a means, and taking the non-apprehension of the eight liberations and so forth as a means, they dedicate these toward omniscient knowledge and cultivate the fruit of unsurpassed awakening.

“Blessed One! How, by taking the nonduality of the four foundations of mindfulness as skillful means, the non-arising of the four foundations of mindfulness as skillful means, and the non-attainment of the four foundations of mindfulness as skillful means, does one dedicate these toward the knowledge of all aspects and cultivate the perfections of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita?”

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

“Blessed One! How, by taking the nonduality of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path as skillful means; their non-arising as skillful means; and their non-attainment as skillful means, does one dedicate these toward the knowledge of all aspects and cultivate the perfections of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita?”

“Ānanda! The four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with their nature, are empty. Why is this? Because the emptiness of the nature of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path and those perfections of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are nondual and indivisible.

“Ānanda! Therefore, it is said that, by taking the nonduality of the four foundations of mindfulness and so forth as skillful means, their non-arising as skillful means, and their non-attainment as skillful means, one dedicates these toward the knowledge of all aspects and cultivates the perfections of generosity, ethical discipline, patience, diligence, meditative concentration, and prajnaparamita.”

“Blessed One! How, by taking the nonduality of the four foundations of mindfulness as skillful means, the non-arising of the four foundations of mindfulness as skillful means, and the non-attainment of the four foundations of mindfulness as skillful means, does one dedicate these toward the knowledge of all aspects and abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersal, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of non-apprehension, the emptiness of non-nature, the emptiness of own-nature, and the emptiness of the own-nature of non-nature?”

“Ānanda! The four foundations of mindfulness and the nature of the four foundations of mindfulness are empty. Why is this? Because the emptiness of the nature of the four foundations of mindfulness and inner emptiness through the emptiness of the own-nature of non-nature are nondual and indivisible.”

“Blessed One! How, by taking the nonduality of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path as skillful means; their non-arising as skillful means;

and their non-attainment as skillful means, does one dedicate these toward the knowledge of all aspects and abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersal, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of non-nature, the emptiness of own-nature, and the emptiness of the own-nature of non-nature?”

“Ānanda! The four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with their nature, are empty. Why is this? Because the emptiness of the nature of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path and inner emptiness through the emptiness of the own-nature of non-nature are nondual and indivisible.

“Ānanda! Therefore, it is said that, by taking the nonduality of the four foundations of mindfulness and so forth as skillful means, their non-arising as skillful means, and their non-attainment as skillful means, one dedicates these toward the knowledge of all aspects and abides in inner emptiness through the emptiness of the own-nature of non-nature.”

“Blessed One! How, by taking the nonduality of the four foundations of mindfulness as skillful means, the non-arising of the four foundations of mindfulness as skillful means, and the non-attainment of the four foundations of mindfulness as skillful means, does one dedicate these toward the knowledge of all aspects and abide in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

“Ānanda! The four foundations of mindfulness and the nature of the four foundations of mindfulness are empty. Why is this? Because the emptiness of the nature of the four foundations of mindfulness and suchness through the inconceivable realm are nondual and indivisible.”

“Blessed One! How, by taking the nonduality of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path as skillful means; their non-arising as skillful means; and their non-attainment as skillful means, does one dedicate these toward the knowledge of all aspects and abide in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?”

“Ānanda! The four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, together with their nature, are empty. Why is this? Because the emptiness of the nature of the four right efforts, the four bases of miraculous power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path and suchness through the inconceivable realm are nondual and indivisible.

“Ānanda! Therefore, it is said that, by taking the nonduality of the four foundations of mindfulness and so forth as skillful means, their non-arising as skillful means, and their non-attainment as skillful means, one dedicates these toward the knowledge of all aspects and abides in suchness through the inconceivable realm.”

“Blessed One! How, by taking the nonduality of the four foundations of mindfulness as skillful means, the non-arising of the four foundations of mindfulness as skillful means, and the non-attainment of the four foundations of mindfulness as skillful means, does one dedicate these toward the knowledge of all aspects and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ānanda! The four foundations of mindfulness and the nature of the four foundations of mindfulness are empty. Why is this? Because the emptiness of the nature of the four foundations of mindfulness and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and indivisible.”

“Blessed One! How does one, using as skillful means the nonduality of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; using as skillful means the non-arising of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; and using as skillful means the non-apprehension of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, dedicate the merit to the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! The four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, as well as the nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, are empty. Why? Because the empty nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path is not two and is not divided into two from those Noble Truths of suffering, its origin, its cessation, and the path.

“Ananda! Therefore, it is said that, using as skillful means the nonduality of the four establishments of mindfulness and so forth, using as skillful means the non-arising of the four establishments of mindfulness and so forth, and using as skillful means the non-apprehension of the four establishments of mindfulness and so forth, one dedicates the merit to the wisdom of all-knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path.”

“Blessed One! How does one, using as skillful means the nonduality of the four establishments of mindfulness, using as skillful means the non-arising of the four establishments of mindfulness, and using as skillful means the non-apprehension of the four establishments of mindfulness, dedicate the merit to the wisdom of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless concentrations?”

“Ananda! The four establishments of mindfulness and the nature of the four establishments of mindfulness are empty. Why? Because the empty nature of the four establishments of mindfulness is not two and is not divided into two from those four dhyanas, four immeasurables, and four formless concentrations.”

“Blessed One! How does one, using as skillful means the nonduality of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; using as skillful means the non-arising of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path;

and using as skillful means the non-apprehension of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, dedicate the merit to the wisdom of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless concentrations?”

“Ananda! The four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, as well as the nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, are empty. Why? Because the empty nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path is not two and is not divided into two from those four dhyanas, four immeasurables, and four formless concentrations.

“Ananda! Therefore, it is said that, using as skillful means the nonduality of the four establishments of mindfulness and so forth, using as skillful means the non-arising of the four establishments of mindfulness and so forth, and using as skillful means the non-apprehension of the four establishments of mindfulness and so forth, one dedicates the merit to the wisdom of all-knowledge and cultivates the four dhyanas, the four immeasurables, and the four formless concentrations.”

“Blessed One! How does one, using as skillful means the nonduality of the four establishments of mindfulness, using as skillful means the non-arising of the four establishments of mindfulness, and using as skillful means the non-apprehension of the four establishments of mindfulness, dedicate the merit to the wisdom of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities?”

“Ananda! The four establishments of mindfulness and the nature of the four establishments of mindfulness are empty. Why? Because the empty nature of the four establishments of mindfulness is not two and is not divided into two from those eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities.”

“Blessed One! How does one, using as skillful means the nonduality of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; using as skillful means the non-arising of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path;

and using as skillful means the non-apprehension of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, dedicate the merit to the wisdom of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities?”

“Ananda! The four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, as well as the nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, are empty. Why? Because the empty nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path is not two and is not divided into two from those eight liberations, eight spheres of mastery, nine successive concentrations, and ten totalities.

“Ananda! Therefore, it is said that, using as skillful means the nonduality of the four establishments of mindfulness and so forth, using as skillful means the non-arising of the four establishments of mindfulness and so forth, and using as skillful means the non-apprehension of the four establishments of mindfulness and so forth, one dedicates the merit to the wisdom of all-knowledge and cultivates the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten totalities.”

“Blessed One! How does one, using as skillful means the nonduality of the four establishments of mindfulness, using as skillful means the non-arising of the four establishments of mindfulness, and using as skillful means the non-apprehension of the four establishments of mindfulness, dedicate the merit to the wisdom of all-knowledge and cultivate the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path?”

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

“Blessed One! How does one, using as skillful means the nonduality of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; using as skillful means the non-arising of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path;

and using as skillful means the non-apprehension of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, dedicate the merit to the wisdom of all-knowledge and cultivate the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path?”

“Ananda! The four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, as well as the nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, are empty. Why? Because the empty nature of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path is not two and is not divided into two from those four establishments of mindfulness, four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of enlightenment, and the Noble Eightfold Path.

“Ananda! Therefore, it is said that, using as skillful means the nonduality of the four establishments of mindfulness and so forth, using as skillful means the non-arising of the four establishments of mindfulness and so forth, and using as skillful means the non-apprehension of the four establishments of mindfulness and so forth, one dedicates the merit to the wisdom of all-knowledge and cultivates the four establishments of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.”

“Blessed One! How does one, using as skillful means the nonduality of the four establishments of mindfulness, using as skillful means the non-arising of the four establishments of mindfulness, and using as skillful means the non-apprehension of the four establishments of mindfulness, dedicate the merit to 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?”

Ānanda! The four establishments of mindfulness and the nature of the four establishments of mindfulness are empty. Why is this? Because the emptiness of the four establishments of mindfulness and those gateways to liberation—emptiness, signlessness, and wishlessness—are nondual and not divided into two.

Blessed One! Why, using the nonduality of 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 as a means; using the non-arising of 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 as a means; and using the non-apprehension of 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 as a means, do they dedicate the merit toward the knowledge of all knowledge and cultivate the gateways to liberation of emptiness, signlessness, and wishlessness?

Ānanda! 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, as well as the nature of 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, are empty. Why is this? Because the emptiness of 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 and those gateways to liberation—emptiness, signlessness, and wishlessness—are nondual and not divided into two.

Ānanda! Therefore, it is said that, using the nonduality of the four establishments of mindfulness and so forth as a means, using the non-arising of the four establishments of mindfulness and so forth as a means, and using the non-apprehension of the four establishments of mindfulness and so forth as a means, they dedicate the merit toward the knowledge of all knowledge and cultivate the gateways to liberation of emptiness, signlessness, and wishlessness.

Blessed One! Why, using the nonduality of the four establishments of mindfulness as a means, using the non-arising of the four establishments of mindfulness as a means, and using the non-apprehension of the four establishments of mindfulness as a means, do they dedicate the merit toward the knowledge of all knowledge and cultivate the five kinds of eyes and the six superknowledges?

Ānanda! The four establishments of mindfulness and the nature of the four establishments of mindfulness are empty. Why is this? Because the emptiness of the four establishments of mindfulness and those five kinds of eyes and six superknowledges are nondual and not divided into two.

Blessed One! Why, using the nonduality of 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 as a means; using the non-arising of 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 as a means; and using the non-apprehension of 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 as a means, do they dedicate the merit toward the knowledge of all knowledge and cultivate the five kinds of eyes and the six superknowledges?

Ānanda! 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, as well as the nature of 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, are empty. Why is this? Because the emptiness of 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 and those five kinds of eyes and six superknowledges are nondual and not divided into two.

Ānanda! Therefore, it is said that, using the nonduality of the four establishments of mindfulness and so forth as a means, using the non-arising of the four establishments of mindfulness and so forth as a means, and using the non-apprehension of the four establishments of mindfulness and so forth as a means, they dedicate the merit toward the knowledge of all knowledge and cultivate the five kinds of eyes and the six superknowledges.

Blessed One! Why, using the nonduality of the four establishments of mindfulness as a means, using the non-arising of the four establishments of mindfulness as a means, and using the non-apprehension of the four establishments of mindfulness as a means, do they dedicate the merit toward the knowledge of all knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

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

Blessed One! Why, using the nonduality of 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 as a means; using the non-arising of 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 as a means;

and using the non-apprehension of 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 as a means, do they dedicate the merit toward the knowledge of all knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

Ānanda! 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, as well as the nature of 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, are empty. Why is this?

Because the emptiness of 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 and those ten powers of the Buddha, four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are nondual and not divided into two.

Ānanda! Therefore, it is said that, using the nonduality of the four establishments of mindfulness and so forth as a means, using the non-arising of the four establishments of mindfulness and so forth as a means, and using the non-apprehension of the four establishments of mindfulness and so forth as a means, they dedicate the merit toward the knowledge of all knowledge and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Blessed One! Why, using the nonduality of the four establishments of mindfulness as a means, using the non-arising of the four establishments of mindfulness as a means, and using the non-apprehension of the four establishments of mindfulness as a means, do they dedicate the merit toward the knowledge of all knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

Ānanda! The four establishments of mindfulness and the nature of the four establishments of mindfulness are empty. Why is this? Because the emptiness of the four establishments of mindfulness and that Dharma of non-forgetfulness and nature of constant equanimity are nondual and not divided into two.

Blessed One! Why, using the nonduality of 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 as a means; using the non-arising of 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 as a means; and using the non-apprehension of 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 as a means, do they dedicate the merit toward the knowledge of all knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

Ānanda! 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, as well as the nature of 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, are empty. Why is this? Because the emptiness of 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 and that Dharma of non-forgetfulness and nature of constant equanimity are nondual and not divided into two.

Ānanda! Therefore, it is said that, using the nonduality of the four establishments of mindfulness and so forth as a means, using the non-arising of the four establishments of mindfulness and so forth as a means, and using the non-apprehension of the four establishments of mindfulness and so forth as a means, they dedicate the merit toward the knowledge of all knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity.

“Blessed One! How, by taking the nonduality of the four establishments of mindfulness as a skillful means, the nonarising of the four establishments of mindfulness as a skillful means, and the nonapprehensibility of the four establishments of mindfulness as a skillful means, does one dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the paths, and the knowledge of all aspects?”

“Ananda! The four establishments of mindfulness and the nature of the four establishments of mindfulness are empty. Why is this? Because the emptiness of the four establishments of mindfulness and that knowledge of all things, knowledge of the paths, and knowledge of all aspects are nondual and not divided in two.

“Blessed One! How, by taking the nonduality of 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 as a skillful means; the nonarising of 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 as a skillful means;

and the nonapprehensibility of 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 as a skillful means, does one dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the paths, and the knowledge of all aspects?”

“Ananda! 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, as well as the nature of 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, are empty. Why is this? Because the emptiness of 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, and that knowledge of all things, knowledge of the paths, and knowledge of all aspects are nondual and not divided in two.

“Ananda! Therefore, it is said that, by taking the nonduality of the four establishments of mindfulness and so forth as a skillful means, the nonarising of the four establishments of mindfulness and so forth as a skillful means, and the nonapprehensibility of the four establishments of mindfulness and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the knowledge of all things, the knowledge of the paths, and the knowledge of all aspects.

“Blessed One! How, by taking the nonduality of the four establishments of mindfulness as a skillful means, the nonarising of the four establishments of mindfulness as a skillful means, and the nonapprehensibility of the four establishments of mindfulness as a skillful means, does one dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways?”

“Ananda! The four establishments of mindfulness and the nature of the four establishments of mindfulness are empty. Why is this? Because the emptiness of the four establishments of mindfulness and those dharani gateways and samadhi gateways are nondual and not divided in two.

“Blessed One! How, by taking the nonduality of 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 as a skillful means; the nonarising of 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 as a skillful means; and the nonapprehensibility of 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 as a skillful means, does one dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways?”

“Ananda! 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, as well as the nature of 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, are empty. Why is this? Because the emptiness of 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, and those dharani gateways and samadhi gateways are nondual and not divided in two.

“Ananda! Therefore, it is said that, by taking the nonduality of the four establishments of mindfulness and so forth as a skillful means, the nonarising of the four establishments of mindfulness and so forth as a skillful means, and the nonapprehensibility of the four establishments of mindfulness and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates all dharani gateways and all samadhi gateways.

“Blessed One! How, by taking the nonduality of the four establishments of mindfulness as a skillful means, the nonarising of the four establishments of mindfulness as a skillful means, and the nonapprehensibility of the four establishments of mindfulness as a skillful means, does one dedicate the merit toward omniscience and cultivate the practices of a great bodhisattva?”

“Ananda! The four establishments of mindfulness and the nature of the four establishments of mindfulness are empty. Why is this? Because the emptiness of the four establishments of mindfulness and those practices of a great bodhisattva are nondual and not divided in two.

“Blessed One! How, by taking the nonduality of 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 as a skillful means; the nonarising of 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 as a skillful means; and the nonapprehensibility of 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 as a skillful means, does one dedicate the merit toward omniscience and cultivate the practices of a great bodhisattva?”

“Ananda! 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, as well as the nature of 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, are empty. Why is this? Because the emptiness of 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, and those practices of a great bodhisattva are nondual and not divided in two.

“Ananda! Therefore, it is said that, by taking the nonduality of the four establishments of mindfulness and so forth as a skillful means, the nonarising of the four establishments of mindfulness and so forth as a skillful means, and the nonapprehensibility of the four establishments of mindfulness and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the practices of a great bodhisattva.

“Blessed One! How, by taking the nonduality of the four establishments of mindfulness as a skillful means, the nonarising of the four establishments of mindfulness as a skillful means, and the nonapprehensibility of the four establishments of mindfulness as a skillful means, does one dedicate the merit toward omniscience and cultivate the fruit of supreme awakening?”

“Ananda! The four establishments of mindfulness and the nature of the four establishments of mindfulness are empty. Why is this? Because the emptiness of the four establishments of mindfulness and that fruit of supreme awakening are nondual and not divided in two.

“Blessed One! How, by taking the nonduality of 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 as a skillful means; the nonarising of 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 as a skillful means; and the nonapprehensibility of 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 as a skillful means, does one dedicate the merit toward omniscience and cultivate the fruit of supreme awakening?”

“Ananda! 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, as well as the nature of 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, are empty. Why is this? Because the emptiness of 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, and that fruit of supreme awakening are nondual and not divided in two.

“Ananda! Therefore, it is said that, by taking the nonduality of the four establishments of mindfulness and so forth as a skillful means, the nonarising of the four establishments of mindfulness and so forth as a skillful means, and the nonapprehensibility of the four establishments of mindfulness and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the fruit of supreme awakening.

“Blessed One! How, by taking the nonduality of the emptiness liberation gateway as a skillful means, the nonarising of the emptiness liberation gateway as a skillful means, and the nonapprehensibility of the emptiness liberation gateway as a skillful means, does one dedicate the merit toward omniscience and cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita?”

Ananda! The liberation gateway of emptiness and the nature of the liberation gateway of emptiness are empty. Why? Because the emptiness-nature of the liberation gateway of emptiness and generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the liberation gateways of signlessness and wishlessness as a skillful means, taking the non-arising of the liberation gateways of signlessness and wishlessness as a skillful means, and taking the non-apprehension of the liberation gateways of signlessness and wishlessness as a skillful means, does one dedicate these toward the wisdom of all-knowledge and cultivate generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita?

Ananda! The liberation gateways of signlessness and wishlessness and the nature of the liberation gateways of signlessness and wishlessness are empty. Why? Because the emptiness-nature of the liberation gateways of signlessness and wishlessness and generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.

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

Blessed One! Why, taking the nonduality of the liberation gateway of emptiness as a skillful means, taking the non-arising of the liberation gateway of emptiness as a skillful means, and taking the non-apprehension of the liberation gateway of emptiness as a skillful means, does one dedicate these toward the wisdom of all-knowledge 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics,

the emptiness of all phenomena, 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 liberation gateway of emptiness and the nature of the liberation gateway of emptiness are empty. Why? Because the emptiness-nature of the liberation gateway of emptiness and internal emptiness through the emptiness of the self-nature of nonexistence are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the liberation gateways of signlessness and wishlessness as a skillful means, taking the non-arising of the liberation gateways of signlessness and wishlessness as a skillful means, and taking the non-apprehension of the liberation gateways of signlessness and wishlessness as a skillful means, does one dedicate these toward the wisdom of all-knowledge 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 the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics,

the emptiness of common characteristics, the emptiness of all phenomena, 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 liberation gateways of signlessness and wishlessness and the nature of the liberation gateways of signlessness and wishlessness are empty. Why? Because the emptiness-nature of the liberation gateways of signlessness and wishlessness and internal emptiness through the emptiness of the self-nature of nonexistence are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the liberation gateway of emptiness and so forth as a skillful means, taking the non-arising of the liberation gateway of emptiness and so forth as a skillful means, and taking the non-apprehension of the liberation gateway of emptiness and so forth as a skillful means, one dedicates these toward the wisdom of all-knowledge and abides in internal emptiness through the emptiness of the self-nature of nonexistence.

Blessed One! Why, taking the nonduality of the liberation gateway of emptiness as a skillful means, taking the non-arising of the liberation gateway of emptiness as a skillful means, and taking the non-apprehension of the liberation gateway of emptiness as a skillful means, does one dedicate these toward the wisdom of all-knowledge and abide in suchness, the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm?

Ananda! The liberation gateway of emptiness and the nature of the liberation gateway of emptiness are empty. Why? Because the emptiness-nature of the liberation gateway of emptiness and suchness through the inconceivable realm are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the liberation gateways of signlessness and wishlessness as a skillful means, taking the non-arising of the liberation gateways of signlessness and wishlessness as a skillful means, and taking the non-apprehension of the liberation gateways of signlessness and wishlessness as a skillful means, does one dedicate these toward the wisdom of all-knowledge and abide in suchness, the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm?

Ananda! The liberation gateways of signlessness and wishlessness and the nature of the liberation gateways of signlessness and wishlessness are empty. Why? Because the emptiness-nature of the liberation gateways of signlessness and wishlessness and suchness through the inconceivable realm are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the liberation gateway of emptiness and so forth as a skillful means, taking the non-arising of the liberation gateway of emptiness and so forth as a skillful means, and taking the non-apprehension of the liberation gateway of emptiness and so forth as a skillful means, one dedicates these toward the wisdom of all-knowledge and abides in suchness through the inconceivable realm.

Blessed One! Why, taking the nonduality of the liberation gateway of emptiness as a skillful means, taking the non-arising of the liberation gateway of emptiness as a skillful means, and taking the non-apprehension of the liberation gateway of emptiness as a skillful means, does one dedicate these toward the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! The liberation gateway of emptiness and the nature of the liberation gateway of emptiness are empty. Why? Because the emptiness-nature of the liberation gateway of emptiness and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

Blessed One! Why, taking the nonduality of the liberation gateways of signlessness and wishlessness as a skillful means, taking the non-arising of the liberation gateways of signlessness and wishlessness as a skillful means, and taking the non-apprehension of the liberation gateways of signlessness and wishlessness as a skillful means, does one dedicate these toward the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! The liberation gateways of signlessness and wishlessness and the nature of the liberation gateways of signlessness and wishlessness are empty. Why? Because the emptiness-nature of the liberation gateways of signlessness and wishlessness and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the liberation gateway of emptiness and so forth as a skillful means, taking the non-arising of the liberation gateway of emptiness and so forth as a skillful means, and taking the non-apprehension of the liberation gateway of emptiness and so forth as a skillful means, one dedicates these toward the wisdom of all-knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path.

“Blessed One! How does one, using the nonduality of the gateway to liberation through emptiness as skillful means, using the non-arising of the gateway to liberation through emptiness as skillful means, and using the non-attainment of the gateway to liberation through emptiness as skillful means, dedicate the merit toward omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?”

“Ānanda! The gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty. Why is this? Because the empty nature of the gateway to liberation through emptiness and those four dhyanas, four immeasurables, and four formless absorptions are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of the gateways to liberation through signlessness and wishlessness as skillful means, using the non-arising of the gateways to liberation through signlessness and wishlessness as skillful means, and using the non-attainment of the gateways to liberation through signlessness and wishlessness as skillful means, dedicate the merit toward omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?”

“Ānanda! The gateways to liberation through signlessness and wishlessness, and the nature of the gateways to liberation through signlessness and wishlessness, are empty. Why is this? Because the empty nature of the gateways to liberation through signlessness and wishlessness and those four dhyanas, four immeasurables, and four formless absorptions are nondual and not divided into two.

“Ānanda! Therefore, it is said that, using the nonduality of the gateway to liberation through emptiness and so forth as skillful means, using the non-arising of the gateway to liberation through emptiness and so forth as skillful means, and using the non-attainment of the gateway to liberation through emptiness and so forth as skillful means, one dedicates the merit toward omniscience and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.”

“Blessed One! How does one, using the nonduality of the gateway to liberation through emptiness as skillful means, using the non-arising of the gateway to liberation through emptiness as skillful means, and using the non-attainment of the gateway to liberation through emptiness as skillful means, dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty. Why is this? Because the empty nature of the gateway to liberation through emptiness and those eight liberations, eight spheres of mastery, nine successive absorptions, and ten totalities are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of the gateways to liberation through signlessness and wishlessness as skillful means, using the non-arising of the gateways to liberation through signlessness and wishlessness as skillful means, and using the non-attainment of the gateways to liberation through signlessness and wishlessness as skillful means, dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?”

“Ānanda! The gateways to liberation through signlessness and wishlessness, and the nature of the gateways to liberation through signlessness and wishlessness, are empty. Why is this? Because the empty nature of the gateways to liberation through signlessness and wishlessness and those eight liberations, eight spheres of mastery, nine successive absorptions, and ten totalities are nondual and not divided into two.

“Ānanda! Therefore, it is said that, using the nonduality of the gateway to liberation through emptiness and so forth as skillful means, using the non-arising of the gateway to liberation through emptiness and so forth as skillful means, and using the non-attainment of the gateway to liberation through emptiness and so forth as skillful means, one dedicates the merit toward omniscience and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.”

“Blessed One! How does one, using the nonduality of the gateway to liberation through emptiness as skillful means, using the non-arising of the gateway to liberation through emptiness as skillful means, and using the non-attainment of the gateway to liberation through emptiness as skillful means, dedicate the merit toward omniscience and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?”

“Ānanda! The gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty. Why is this? Because the empty nature of the gateway to liberation through emptiness and those four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and the Noble Eightfold Path are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of the gateways to liberation through signlessness and wishlessness as skillful means, using the non-arising of the gateways to liberation through signlessness and wishlessness as skillful means, and using the non-attainment of the gateways to liberation through signlessness and wishlessness as skillful means, dedicate the merit toward omniscience and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path?”

“Ānanda! The gateways to liberation through signlessness and wishlessness, and the nature of the gateways to liberation through signlessness and wishlessness, are empty. Why is this? Because the empty nature of the gateways to liberation through signlessness and wishlessness and those four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and the Noble Eightfold Path are nondual and not divided into two.

“Ānanda! Therefore, it is said that, using the nonduality of the gateway to liberation through emptiness and so forth as skillful means, using the non-arising of the gateway to liberation through emptiness and so forth as skillful means, and using the non-attainment of the gateway to liberation through emptiness and so forth as skillful means, one dedicates the merit toward omniscience and cultivates the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.”

“Blessed One! How does one, using the nonduality of the gateway to liberation through emptiness as skillful means, using the non-arising of the gateway to liberation through emptiness as skillful means, and using the non-attainment of the gateway to liberation through emptiness as skillful means, dedicate the merit toward omniscience and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

“Ānanda! The gateway to liberation through emptiness and the nature of the gateway to liberation through emptiness are empty. Why is this? Because the empty nature of the gateway to liberation through emptiness and those gateways to liberation through emptiness, signlessness, and wishlessness are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of the gateways to liberation through signlessness and wishlessness as skillful means, using the non-arising of the gateways to liberation through signlessness and wishlessness as skillful means, and using the non-attainment of the gateways to liberation through signlessness and wishlessness as skillful means, dedicate the merit toward omniscience and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

“Ānanda! The gateways to liberation through signlessness and wishlessness, and the nature of the gateways to liberation through signlessness and wishlessness, are empty. Why is this? Because the empty nature of the gateways to liberation through signlessness and wishlessness and those gateways to liberation through emptiness, signlessness, and wishlessness are nondual and not divided into two.

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

“Blessed One! How does one, using the nonduality of the gateway to liberation through emptiness as skillful means, using the non-arising of the gateway to liberation through emptiness as skillful means, and using the non-attainment of the gateway to liberation through emptiness as skillful means, dedicate the merit toward omniscience and cultivate the five kinds of eyes and the six superknowledges?”

Ananda! The liberation gateway of emptiness and the nature of the liberation gateway of emptiness are empty. Why? Because the empty nature of the liberation gateway of emptiness and those five kinds of eyes and six superknowledges are non-dual, not divided into two.

Blessed One! Why, taking the non-duality of the liberation gateways of signlessness and wishlessness as skillful means, taking the non-arising of the liberation gateways of signlessness and wishlessness as skillful means, and taking the non-attainment of the liberation gateways of signlessness and wishlessness as skillful means, does one dedicate the merit toward the wisdom of all-knowledge and cultivate the five kinds of eyes and the six superknowledges?

Ananda! The liberation gateways of signlessness and wishlessness and the nature of the liberation gateways of signlessness and wishlessness are empty. Why? Because the empty nature of the liberation gateways of signlessness and wishlessness and those five kinds of eyes and six superknowledges are non-dual, not divided into two.

Ananda! Therefore, it is said that, taking the non-duality of the liberation gateway of emptiness and so forth as skillful means, taking the non-arising of the liberation gateway of emptiness and so forth as skillful means, and taking the non-attainment of the liberation gateway of emptiness and so forth as skillful means, one dedicates the merit toward the wisdom of all-knowledge and cultivates the five kinds of eyes and the six superknowledges.

Blessed One! Why, taking the non-duality of the liberation gateway of emptiness as skillful means, taking the non-arising of the liberation gateway of emptiness as skillful means, and taking the non-attainment of the liberation gateway of emptiness as skillful means, does one dedicate the merit toward the wisdom of all-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 exclusive qualities of a Buddha?

Ananda! The liberation gateway of emptiness and the nature of the liberation gateway of emptiness are empty. Why? Because the empty nature of the liberation gateway of emptiness and those ten powers of a Buddha, four fearlessnesses, four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen exclusive qualities of a Buddha are non-dual, not divided into two.

Blessed One! Why, taking the non-duality of the liberation gateways of signlessness and wishlessness as skillful means, taking the non-arising of the liberation gateways of signlessness and wishlessness as skillful means, and taking the non-attainment of the liberation gateways of signlessness and wishlessness as skillful means, does one dedicate the merit toward the wisdom of all-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 exclusive qualities of a Buddha?

Ananda! The liberation gateways of signlessness and wishlessness and the nature of the liberation gateways of signlessness and wishlessness are empty. Why? Because the empty nature of the liberation gateways of signlessness and wishlessness and those ten powers of a Buddha, four fearlessnesses, four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen exclusive qualities of a Buddha are non-dual, not divided into two.

Ananda! Therefore, it is said that, taking the non-duality of the liberation gateway of emptiness and so forth as skillful means, taking the non-arising of the liberation gateway of emptiness and so forth as skillful means, and taking the non-attainment of the liberation gateway of emptiness and so forth as 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 analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha.

Fascicle 121

End