大般若波羅蜜多經

20

“Blessed One! How does one, employing as skillful means the nonduality of the emptiness gateway to liberation, employing as skillful means the non-arising of the emptiness gateway to liberation, and employing as skillful means the non-attainment of the emptiness gateway to liberation, dedicate these toward the knowledge of all-knowledge and cultivate the dharma of non-forgetfulness and the nature of constant equanimity?”

“Ānanda! The emptiness gateway to liberation and the nature of the emptiness gateway to liberation are empty. Why is this? Because the emptiness-nature of the emptiness gateway to liberation and that dharma of non-forgetfulness and nature of constant equanimity are nondual, not divided into two.”

“Blessed One! How does one, employing as skillful means the nonduality of the signless and wishless gateways to liberation, employing as skillful means the non-arising of the signless and wishless gateways to liberation, and employing as skillful means the non-attainment of the signless and wishless gateways to liberation, dedicate these toward the knowledge of all-knowledge and cultivate the dharma of non-forgetfulness and the nature of constant equanimity?”

“Ānanda! The signless and wishless gateways to liberation and the nature of the signless and wishless gateways to liberation are empty. Why is this? Because the emptiness-nature of the signless and wishless gateways to liberation and that dharma of non-forgetfulness and nature of constant equanimity are nondual, not divided into two.”

“Ānanda! Therefore, it is said that one employs as skillful means the nonduality of the emptiness gateway to liberation and so forth, employs as skillful means the non-arising of the emptiness gateway to liberation and so forth, and employs as skillful means the non-attainment of the emptiness gateway to liberation and so forth, dedicating these toward the knowledge of all-knowledge and cultivating the dharma of non-forgetfulness and the nature of constant equanimity.

“Blessed One! How does one, employing as skillful means the nonduality of the emptiness gateway to liberation, employing as skillful means the non-arising of the emptiness gateway to liberation, and employing as skillful means the non-attainment of the emptiness gateway to liberation, dedicate these toward the knowledge of all-knowledge and cultivate the knowledge of all, the knowledge of paths, and the knowledge of all aspects?”

“Ānanda! The emptiness gateway to liberation and the nature of the emptiness gateway to liberation are empty. Why is this? Because the emptiness-nature of the emptiness gateway to liberation and that knowledge of all, knowledge of paths, and knowledge of all aspects are nondual, not divided into two.”

“Blessed One! How does one, employing as skillful means the nonduality of the signless and wishless gateways to liberation, employing as skillful means the non-arising of the signless and wishless gateways to liberation, and employing as skillful means the non-attainment of the signless and wishless gateways to liberation, dedicate these toward the knowledge of all-knowledge and cultivate the knowledge of all, the knowledge of paths, and the knowledge of all aspects?”

“Ānanda! The signless and wishless gateways to liberation and the nature of the signless and wishless gateways to liberation are empty. Why is this? Because the emptiness-nature of the signless and wishless gateways to liberation and that knowledge of all, knowledge of paths, and knowledge of all aspects are nondual, not divided into two.”

“Ānanda! Therefore, it is said that one employs as skillful means the nonduality of the emptiness gateway to liberation and so forth, employs as skillful means the non-arising of the emptiness gateway to liberation and so forth, and employs as skillful means the non-attainment of the emptiness gateway to liberation and so forth, dedicating these toward the knowledge of all-knowledge and cultivating the knowledge of all, the knowledge of paths, and the knowledge of all aspects.

“Blessed One! How does one, employing as skillful means the nonduality of the emptiness gateway to liberation, employing as skillful means the non-arising of the emptiness gateway to liberation, and employing as skillful means the non-attainment of the emptiness gateway to liberation, dedicate these toward the knowledge of all-knowledge and cultivate all dharani gateways and all samadhi gateways?”

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

“Blessed One! How does one, employing as skillful means the nonduality of the signless and wishless gateways to liberation, employing as skillful means the non-arising of the signless and wishless gateways to liberation, and employing as skillful means the non-attainment of the signless and wishless gateways to liberation, dedicate these toward the knowledge of all-knowledge and cultivate all dharani gateways and all samadhi gateways?”

“Ānanda! The signless and wishless gateways to liberation and the nature of the signless and wishless gateways to liberation are empty. Why is this? Because the emptiness-nature of the signless and wishless gateways to liberation and all those dharani gateways and samadhi gateways are nondual, not divided into two.”

“Ānanda! Therefore, it is said that one employs as skillful means the nonduality of the emptiness gateway to liberation and so forth, employs as skillful means the non-arising of the emptiness gateway to liberation and so forth, and employs as skillful means the non-attainment of the emptiness gateway to liberation and so forth, dedicating these toward the knowledge of all-knowledge and cultivating all dharani gateways and all samadhi gateways.

“Blessed One! How does one, employing as skillful means the nonduality of the emptiness gateway to liberation, employing as skillful means the non-arising of the emptiness gateway to liberation, and employing as skillful means the non-attainment of the emptiness gateway to liberation, dedicate these toward the knowledge of all-knowledge and cultivate the practices of a great bodhisattva?”

“Ānanda! The emptiness gateway to liberation and the nature of the emptiness gateway to liberation are empty. Why is this? Because the emptiness-nature of the emptiness gateway to liberation and those practices of a great bodhisattva are nondual, not divided into two.”

“Blessed One! How does one, employing as skillful means the nonduality of the signless and wishless gateways to liberation, employing as skillful means the non-arising of the signless and wishless gateways to liberation, and employing as skillful means the non-attainment of the signless and wishless gateways to liberation, dedicate these toward the knowledge of all-knowledge and cultivate the practices of a great bodhisattva?”

“Ānanda! The signless and wishless gateways to liberation and the nature of the signless and wishless gateways to liberation are empty. Why is this? Because the emptiness-nature of the signless and wishless gateways to liberation and those practices of a great bodhisattva are nondual, not divided into two.”

“Ānanda! Therefore, it is said that one employs as skillful means the nonduality of the emptiness gateway to liberation and so forth, employs as skillful means the non-arising of the emptiness gateway to liberation and so forth, and employs as skillful means the non-attainment of the emptiness gateway to liberation and so forth, dedicating these toward the knowledge of all-knowledge and cultivating the practices of a great bodhisattva.

“Blessed One! How does one, employing as skillful means the nonduality of the emptiness gateway to liberation, employing as skillful means the non-arising of the emptiness gateway to liberation, and employing as skillful means the non-attainment of the emptiness gateway to liberation, dedicate these toward the knowledge of all-knowledge and cultivate the fruit of supreme enlightenment?”

“Ānanda! The emptiness gateway to liberation and the nature of the emptiness gateway to liberation are empty. Why is this? Because the emptiness-nature of the emptiness gateway to liberation and that fruit of supreme enlightenment are nondual, not divided into two.”

“Blessed One! How does one, employing as skillful means the nonduality of the signless and wishless gateways to liberation, employing as skillful means the non-arising of the signless and wishless gateways to liberation, and employing as skillful means the non-attainment of the signless and wishless gateways to liberation, dedicate these toward the knowledge of all-knowledge and cultivate the fruit of supreme enlightenment?”

“Ānanda! The signless and wishless gateways to liberation and the nature of the signless and wishless gateways to liberation are empty. Why is this? Because the emptiness-nature of the signless and wishless gateways to liberation and that fruit of supreme enlightenment are nondual, not divided into two.”

Ānanda! Therefore, it should be said that, taking the nonduality of the gateways to liberation—emptiness and so forth—as a skillful means, taking the nonarising of the gateways to liberation—emptiness and so forth—as a skillful means, and taking the nonapprehension of the gateways to liberation—emptiness and so forth—as a skillful means, they dedicate the merit toward the knowledge of all aspects and cultivate the supreme fruit of enlightenment.

Blessed One! How do they, taking the nonduality of the five kinds of eyes as a skillful means, taking the nonarising of the five kinds of eyes as a skillful means, and taking the nonapprehension of the five kinds of eyes as a skillful means, dedicate the merit toward the knowledge of all aspects and cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita?

Ānanda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this? Because the emptiness of the five kinds of eyes and generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are not two and are not divided into two.

Blessed One! How do they, taking the nonduality of the six superknowledges as a skillful means, taking the nonarising of the six superknowledges as a skillful means, and taking the nonapprehension of the six superknowledges as a skillful means, dedicate the merit toward the knowledge of all aspects and cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita?

Ānanda! The six superknowledges and the nature of the six superknowledges are empty. Why is this? Because the emptiness of the six superknowledges and generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are not two and are not divided into two.

Ānanda! Therefore, it should be said that, taking the nonduality of the five kinds of eyes and so forth as a skillful means, taking the nonarising of the five kinds of eyes and so forth as a skillful means, and taking the nonapprehension of the five kinds of eyes and so forth as a skillful means, they dedicate the merit toward the knowledge of all aspects and cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Blessed One! How do they, taking the nonduality of the five kinds of eyes as a skillful means, taking the nonarising of the five kinds of eyes as a skillful means, and taking the nonapprehension of the five kinds of eyes as a skillful means, dedicate the merit 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 dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

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

Ānanda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this? Because the emptiness of the five kinds of eyes and inner emptiness through the emptiness of the self-nature of nonexistence are not two and are not divided into two.

Blessed One! How do they, taking the nonduality of the six superknowledges as a skillful means, taking the nonarising of the six superknowledges as a skillful means, and taking the nonapprehension of the six superknowledges as a skillful means, dedicate the merit 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 dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

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

Ānanda! The six superknowledges and the nature of the six superknowledges are empty. Why is this? Because the emptiness of the six superknowledges and inner emptiness through the emptiness of the self-nature of nonexistence are not two and are not divided into two.

Ānanda! Therefore, it should be said that, taking the nonduality of the five kinds of eyes and so forth as a skillful means, taking the nonarising of the five kinds of eyes and so forth as a skillful means, and taking the nonapprehension of the five kinds of eyes and so forth as a skillful means, they dedicate the merit toward the knowledge of all aspects and abide in inner emptiness through the emptiness of the self-nature of nonexistence.

Blessed One! How do they, taking the nonduality of the five kinds of eyes as a skillful means, taking the nonarising of the five kinds of eyes as a skillful means, and taking the nonapprehension of the five kinds of eyes as a skillful means, dedicate the merit toward the knowledge of all aspects and abide in suchness, the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the realm of reality, the realm of space, and the inconceivable realm?

Ānanda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this? Because the emptiness of the five kinds of eyes and suchness through the inconceivable realm are not two and are not divided into two.

Blessed One! How do they, taking the nonduality of the six superknowledges as a skillful means, taking the nonarising of the six superknowledges as a skillful means, and taking the nonapprehension of the six superknowledges as a skillful means, dedicate the merit toward the knowledge of all aspects and abide in suchness, the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the realm of reality, the realm of space, and the inconceivable realm?

Ānanda! The six superknowledges and the nature of the six superknowledges are empty. Why is this? Because the emptiness of the six superknowledges and suchness through the inconceivable realm are not two and are not divided into two.

Ānanda! Therefore, it should be said that, taking the nonduality of the five kinds of eyes and so forth as a skillful means, taking the nonarising of the five kinds of eyes and so forth as a skillful means, and taking the nonapprehension of the five kinds of eyes and so forth as a skillful means, they dedicate the merit toward the knowledge of all aspects and abide in suchness through the inconceivable realm.

Blessed One! How do they, taking the nonduality of the five kinds of eyes as a skillful means, taking the nonarising of the five kinds of eyes as a skillful means, and taking the nonapprehension of the five kinds of eyes as a skillful means, dedicate the merit toward the knowledge of all aspects and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ānanda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this? Because the emptiness of the five kinds of eyes 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 do they, taking the nonduality of the six superknowledges as a skillful means, taking the nonarising of the six superknowledges as a skillful means, and taking the nonapprehension of the six superknowledges as a skillful means, dedicate the merit toward the knowledge of all aspects and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ānanda! The six superknowledges and the nature of the six superknowledges are empty. Why is this? Because the emptiness of the six superknowledges and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

Ānanda! Therefore, it should be said that, taking the nonduality of the five kinds of eyes and so forth as a skillful means, taking the nonarising of the five kinds of eyes and so forth as a skillful means, and taking the nonapprehension of the five kinds of eyes and so forth as a skillful means, they dedicate the merit toward the knowledge of all aspects and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Blessed One! How do they, taking the nonduality of the five kinds of eyes as a skillful means, taking the nonarising of the five kinds of eyes as a skillful means, and taking the nonapprehension of the five kinds of eyes as a skillful means, dedicate the merit toward the knowledge of all aspects and cultivate the four meditative absorptions, the four immeasurables, and the four formless attainments?

Ānanda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this? Because the emptiness of the five kinds of eyes and the four meditative absorptions, the four immeasurables, and the four formless attainments are not two and are not divided into two.

“Blessed One! How does one, taking the nonduality of the six superknowledges as a skillful means, taking the non-arising of the six superknowledges as a skillful means, and taking the non-apprehension of the six superknowledges as a skillful means, dedicate the merit toward all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

“Ananda! The six superknowledges and the nature of the six superknowledges are empty. Why is this? Because the emptiness of the nature of the six superknowledges and those four dhyanas, four immeasurables, and four formless attainments are nondual and not divided into two.

“Ananda! Therefore, it is said that one, taking the nonduality of the five kinds of eyes and so forth as a skillful means, taking the non-arising of the five kinds of eyes and so forth as a skillful means, and taking the non-apprehension of the five kinds of eyes and so forth as a skillful means, dedicates the merit toward all-knowledge and cultivates the four dhyanas, the four immeasurables, and the four formless attainments.”

“Blessed One! How does one, taking the nonduality of the five kinds of eyes as a skillful means, taking the non-arising of the five kinds of eyes as a skillful means, and taking the non-apprehension of the five kinds of eyes as a skillful means, dedicate the merit toward all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities?”

“Ananda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this? Because the emptiness of the nature of the five kinds of eyes and those eight liberations, eight spheres of mastery, nine successive meditative attainments, and ten totalities are nondual and not divided into two.”

“Blessed One! How does one, taking the nonduality of the six superknowledges as a skillful means, taking the non-arising of the six superknowledges as a skillful means, and taking the non-apprehension of the six superknowledges as a skillful means, dedicate the merit toward all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities?”

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

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

“Blessed One! How does one, taking the nonduality of the five kinds of eyes as a skillful means, taking the non-arising of the five kinds of eyes as a skillful means, and taking the non-apprehension of the five kinds of eyes as a skillful means, dedicate the merit toward all-knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path?”

“Ananda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this? Because the emptiness of the nature of the five kinds of eyes and those four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path are nondual and not divided into two.”

“Blessed One! How does one, taking the nonduality of the six superknowledges as a skillful means, taking the non-arising of the six superknowledges as a skillful means, and taking the non-apprehension of the six superknowledges as a skillful means, dedicate the merit toward all-knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path?”

“Ananda! The six superknowledges and the nature of the six superknowledges are empty. Why is this? Because the emptiness of the nature of the six superknowledges and those four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path are nondual and not divided into two.

“Ananda! Therefore, it is said that one, taking the nonduality of the five kinds of eyes and so forth as a skillful means, taking the non-arising of the five kinds of eyes and so forth as a skillful means, and taking the non-apprehension of the five kinds of eyes and so forth as a skillful means, dedicates the merit toward all-knowledge and cultivates the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path.”

“Blessed One! How does one, taking the nonduality of the five kinds of eyes as a skillful means, taking the non-arising of the five kinds of eyes as a skillful means, and taking the non-apprehension of the five kinds of eyes as a skillful means, dedicate the merit toward all-knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

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

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

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

“Ananda! Therefore, it is said that one, taking the nonduality of the five kinds of eyes and so forth as a skillful means, taking the non-arising of the five kinds of eyes and so forth as a skillful means, and taking the non-apprehension of the five kinds of eyes and so forth as a skillful means, dedicates the merit toward 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! How does one, taking the nonduality of the five kinds of eyes as a skillful means, taking the non-arising of the five kinds of eyes as a skillful means, and taking the non-apprehension of the five kinds of eyes as a skillful means, dedicate the merit toward all-knowledge and cultivate the five kinds of eyes and the six superknowledges?”

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

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

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

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

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

“Ananda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this? Because the emptiness of the nature of the five kinds of eyes and those ten powers of a Buddha, four fearlessnesses, four unobstructed knowledges, 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, by taking the nonduality of the six superknowledges as a skillful means, the non-arising of the six superknowledges as a skillful means, and the non-apprehension of the six superknowledges as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate the Buddha’s ten powers, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

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

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

“Blessed One! Why, by taking the nonduality of the five kinds of eyes as a skillful means, the non-arising of the five kinds of eyes as a skillful means, and the non-apprehension of the five kinds of eyes as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity?”

“Ananda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this so? Because the emptiness of the nature of the five kinds of eyes and the Dharma of non-forgetfulness and the nature of perpetual equanimity are not two and are not divided into two.”

“Blessed One! Why, by taking the nonduality of the six superknowledges as a skillful means, the non-arising of the six superknowledges as a skillful means, and the non-apprehension of the six superknowledges as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity?”

“Ananda! The six superknowledges and the nature of the six superknowledges are empty. Why is this so? Because the emptiness of the nature of the six superknowledges and the Dharma of non-forgetfulness and the nature of perpetual equanimity are not two and are not divided into two.”

“Ananda! Therefore, it is said that, by taking the nonduality of the five kinds of eyes and so forth as a skillful means, the non-arising of the five kinds of eyes and so forth as a skillful means, and the non-apprehension of the five kinds of eyes and so forth as a skillful means, one dedicates the merit toward the knowledge of all aspects and cultivates the Dharma of non-forgetfulness and the nature of perpetual equanimity.”

“Blessed One! Why, by taking the nonduality of the five kinds of eyes as a skillful means, the non-arising of the five kinds of eyes as a skillful means, and the non-apprehension of the five kinds of eyes as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“Ananda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this so? Because the emptiness of the nature of the five kinds of eyes 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.”

“Blessed One! Why, by taking the nonduality of the six superknowledges as a skillful means, the non-arising of the six superknowledges as a skillful means, and the non-apprehension of the six superknowledges as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

“Ananda! The six superknowledges and the nature of the six superknowledges are empty. Why is this so? Because the emptiness of the nature of the six superknowledges 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, by taking the nonduality of the five kinds of eyes and so forth as a skillful means, the non-arising of the five kinds of eyes and so forth as a skillful means, and the non-apprehension of the five kinds of eyes and so forth as a skillful means, one dedicates the merit toward the knowledge of all aspects and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! Why, by taking the nonduality of the five kinds of eyes as a skillful means, the non-arising of the five kinds of eyes as a skillful means, and the non-apprehension of the five kinds of eyes as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate all dharani gateways and all samadhi gateways?”

“Ananda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this so? Because the emptiness of the nature of the five kinds of eyes and all dharani gateways and all samadhi gateways are not two and are not divided into two.”

“Blessed One! Why, by taking the nonduality of the six superknowledges as a skillful means, the non-arising of the six superknowledges as a skillful means, and the non-apprehension of the six superknowledges as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate all dharani gateways and all samadhi gateways?”

“Ananda! The six superknowledges and the nature of the six superknowledges are empty. Why is this so? Because the emptiness of the nature of the six superknowledges and all dharani gateways and all samadhi gateways are not two and are not divided into two.”

“Ananda! Therefore, it is said that, by taking the nonduality of the five kinds of eyes and so forth as a skillful means, the non-arising of the five kinds of eyes and so forth as a skillful means, and the non-apprehension of the five kinds of eyes and so forth as a skillful means, one dedicates the merit toward the knowledge of all aspects and cultivates all dharani gateways and all samadhi gateways.”

“Blessed One! Why, by taking the nonduality of the five kinds of eyes as a skillful means, the non-arising of the five kinds of eyes as a skillful means, and the non-apprehension of the five kinds of eyes as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate the practices of a great bodhisattva?”

“Ananda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this so? Because the emptiness of the nature of the five kinds of eyes and the practices of a great bodhisattva are not two and are not divided into two.”

“Blessed One! Why, by taking the nonduality of the six superknowledges as a skillful means, the non-arising of the six superknowledges as a skillful means, and the non-apprehension of the six superknowledges as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate the practices of a great bodhisattva?”

“Ananda! The six superknowledges and the nature of the six superknowledges are empty. Why is this so? Because the emptiness of the nature of the six superknowledges and the practices of a great bodhisattva are not two and are not divided into two.”

“Ananda! Therefore, it is said that, by taking the nonduality of the five kinds of eyes and so forth as a skillful means, the non-arising of the five kinds of eyes and so forth as a skillful means, and the non-apprehension of the five kinds of eyes and so forth as a skillful means, one dedicates the merit toward the knowledge of all aspects and cultivates the practices of a great bodhisattva.”

“Blessed One! Why, by taking the nonduality of the five kinds of eyes as a skillful means, the non-arising of the five kinds of eyes as a skillful means, and the non-apprehension of the five kinds of eyes as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate the fruit of unsurpassed enlightenment?”

“Ananda! The five kinds of eyes and the nature of the five kinds of eyes are empty. Why is this so? Because the emptiness of the nature of the five kinds of eyes and the fruit of unsurpassed enlightenment are not two and are not divided into two.”

“Blessed One! Why, by taking the nonduality of the six superknowledges as a skillful means, the non-arising of the six superknowledges as a skillful means, and the non-apprehension of the six superknowledges as a skillful means, does one dedicate the merit toward the knowledge of all aspects and cultivate the fruit of unsurpassed enlightenment?”

“Ananda! The six superknowledges and the nature of the six superknowledges are empty. Why is this so? Because the emptiness of the nature of the six superknowledges and the fruit of unsurpassed enlightenment are not two and are not divided into two.”

Ananda! Therefore, it should be said that, taking the nonduality of the five kinds of eyes and so forth as a skillful means, taking the non-arising of the five kinds of eyes and so forth as a skillful means, and taking the non-apprehension of the five kinds of eyes and so forth as a skillful means, they dedicate these toward the wisdom of all-knowledge and cultivate the fruit of unsurpassed enlightenment.

World-Honored One! Why do they, taking the nonduality of the ten powers of a Buddha as a skillful means, taking the non-arising of the ten powers of a Buddha as a skillful means, and taking the non-apprehension of the ten powers of a Buddha as a skillful means, dedicate these toward the wisdom of all-knowledge and cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita?

Ananda! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why is this? Because the empty nature of the ten powers of a Buddha and generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.

World-Honored One! Why do they, taking the nonduality of 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 as a skillful means, taking the non-arising of 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 as a skillful means, and taking the non-apprehension of 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 as a skillful means,

dedicate these toward the wisdom of all-knowledge and cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita?

Ananda! 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, as well as the nature of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, are empty.

Why is this? Because the empty nature of 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, and generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are nondual and not divided into two.

Ananda! Therefore, it should be said that, taking the nonduality of the ten powers of a Buddha and so forth as a skillful means, taking the non-arising of the ten powers of a Buddha and so forth as a skillful means, and taking the non-apprehension of the ten powers of a Buddha and so forth as a skillful means, they dedicate these toward the wisdom of all-knowledge and cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

World-Honored One! Why do they, taking the nonduality of the ten powers of a Buddha as a skillful means, taking the non-arising of the ten powers of a Buddha as a skillful means, and taking the non-apprehension of the ten powers of a Buddha as a skillful means, dedicate these toward the wisdom of all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics,

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

Ananda! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why is this? Because the empty nature of the ten powers of a Buddha and the emptiness of the internal through the emptiness of the self-nature of nonexistence are nondual and not divided into two.

World-Honored One! Why do they, taking the nonduality of 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 as a skillful means, taking the non-arising of 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 as a skillful means, and taking the non-apprehension of 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 as a skillful means,

dedicate these toward the wisdom of all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence?

Ananda! 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, as well as the nature of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, are empty. Why is this? Because the empty nature of 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, and the emptiness of the internal through the emptiness of the self-nature of nonexistence are nondual and not divided into two.

Ananda! Therefore, it should be said that, taking the nonduality of the ten powers of a Buddha and so forth as a skillful means, taking the non-arising of the ten powers of a Buddha and so forth as a skillful means, and taking the non-apprehension of the ten powers of a Buddha and so forth as a skillful means, they dedicate these toward the wisdom of all-knowledge and abide in the emptiness of the internal through the emptiness of the self-nature of nonexistence.

World-Honored One! Why do they, taking the nonduality of the ten powers of a Buddha as a skillful means, taking the non-arising of the ten powers of a Buddha as a skillful means, and taking the non-apprehension of the ten powers of a Buddha as a skillful means, dedicate these toward the wisdom of all-knowledge and abide in suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm?

Ananda! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why is this? Because the empty nature of the ten powers of a Buddha and suchness through the inconceivable realm are nondual and not divided into two.

World-Honored One! Why do they, taking the nonduality of 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 as a skillful means, taking the non-arising of 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 as a skillful means, and taking the non-apprehension of 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 as a skillful means,

dedicate these toward the wisdom of all-knowledge and abide in suchness, the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm?

Ananda! 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, as well as the nature of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, are empty. Why is this? Because the empty nature of 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, and suchness through the inconceivable realm are nondual and not divided into two.

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

“Blessed One! How, by taking the nonduality of the ten powers of a Buddha as a skillful means, the nonarising of the ten powers of a Buddha as a skillful means, and the nonattainment of the ten powers of a Buddha as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ananda! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why is this? Because the emptiness of the nature of the ten powers of a Buddha and those Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

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

and the nonattainment of 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 as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ananda! The four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha, as well as the nature of 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 empty. Why is this? Because the emptiness of the nature of 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, 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, by taking the nonduality of the ten powers of a Buddha and so forth as a skillful means, the nonarising of the ten powers of a Buddha and so forth as a skillful means, and the nonattainment of the ten powers of a Buddha and so forth as a skillful means, they dedicate the merit toward the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

“Blessed One! How, by taking the nonduality of the ten powers of a Buddha as a skillful means, the nonarising of the ten powers of a Buddha as a skillful means, and the nonattainment of the ten powers of a Buddha as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless concentrations?

“Ananda! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why is this? Because the emptiness of the nature of the ten powers of a Buddha and those four dhyanas, four immeasurables, and four formless concentrations are not two and are not divided into two.

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

and the nonattainment of 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 as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless concentrations?

“Ananda! 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, as well as the nature of 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 empty. Why is this? Because the emptiness of the nature of 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, and those four dhyanas, four immeasurables, and four formless concentrations, are not two and are not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the ten powers of a Buddha and so forth as a skillful means, the nonarising of the ten powers of a Buddha and so forth as a skillful means, and the nonattainment of the ten powers of a Buddha and so forth as a skillful means, they dedicate the merit toward the wisdom of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless concentrations.

“Blessed One! How, by taking the nonduality of the ten powers of a Buddha as a skillful means, the nonarising of the ten powers of a Buddha as a skillful means, and the nonattainment of the ten powers of a Buddha as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality?

“Ananda! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why is this? Because the emptiness of the nature of the ten powers of a Buddha and those eight liberations, eight spheres of mastery, nine successive concentrations, and ten spheres of totality are not two and are not divided into two.

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

and the nonattainment of 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 as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality?

“Ananda! 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, as well as the nature of 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 empty.

Why is this? Because the emptiness of the nature of 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, and those eight liberations, eight spheres of mastery, nine successive concentrations, and ten spheres of totality, are not two and are not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the ten powers of a Buddha and so forth as a skillful means, the nonarising of the ten powers of a Buddha and so forth as a skillful means, and the nonattainment of the ten powers of a Buddha and so forth as a skillful means, they dedicate the merit toward the wisdom of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality.

“Blessed One! How, by taking the nonduality of the ten powers of a Buddha as a skillful means, the nonarising of the ten powers of a Buddha as a skillful means, and the nonattainment of the ten powers of a Buddha as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path?

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

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

and the nonattainment of 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 as a skillful means, do they dedicate the merit toward the wisdom of all-knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path?”

Ananda! The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the nature of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are empty. Why is this?

Because the emptiness of the nature of 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 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 enlightenment, and the Noble Eightfold Path.

Ananda! Therefore, it is said that, employing as skillful means the nonduality of the ten powers of a Buddha and so forth, the nonarising of the ten powers of a Buddha and so forth, and the nonapprehension of the ten powers of a Buddha and so forth, and dedicating them to the knowledge of all-knowing wisdom, one cultivates the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path.

Blessed One! Why does one, employing as skillful means the nonduality of the ten powers of a Buddha, the nonarising of the ten powers of a Buddha, and the nonapprehension of the ten powers of a Buddha, and dedicating them to the knowledge of all-knowing wisdom, cultivate the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness?

Ananda! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why is this? Because the emptiness of the nature of the ten powers of a Buddha 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.

Blessed One! Why does one, employing as skillful means the nonduality of 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; the nonarising of 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;

and the nonapprehension of 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, and dedicating them to the knowledge of all-knowing wisdom, cultivate the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness?

Ananda! The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the nature of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are empty. Why is this?

Because the emptiness of the nature of 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 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, employing as skillful means the nonduality of the ten powers of a Buddha and so forth, the nonarising of the ten powers of a Buddha and so forth, and the nonapprehension of the ten powers of a Buddha and so forth, and dedicating them to the knowledge of all-knowing wisdom, one cultivates the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness.

Blessed One! Why does one, employing as skillful means the nonduality of the ten powers of a Buddha, the nonarising of the ten powers of a Buddha, and the nonapprehension of the ten powers of a Buddha, and dedicating them to the knowledge of all-knowing wisdom, cultivate the five kinds of eyes and the six superknowledges?

Ananda! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why is this? Because the emptiness of the nature of the ten powers of a Buddha is neither two nor divided into two from the five kinds of eyes and the six superknowledges.

Blessed One! Why does one, employing as skillful means the nonduality of 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; the nonarising of 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;

and the nonapprehension of 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, and dedicating them to the knowledge of all-knowing wisdom, cultivate the five kinds of eyes and the six superknowledges?

Ananda! The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the nature of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are empty. Why is this? Because the emptiness of the nature of 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 is neither two nor divided into two from the five kinds of eyes and the six superknowledges.

Ananda! Therefore, it is said that, employing as skillful means the nonduality of the ten powers of a Buddha and so forth, the nonarising of the ten powers of a Buddha and so forth, and the nonapprehension of the ten powers of a Buddha and so forth, and dedicating them to the knowledge of all-knowing wisdom, one cultivates the five kinds of eyes and the six superknowledges.

Blessed One! Why does one, employing as skillful means the nonduality of the ten powers of a Buddha, the nonarising of the ten powers of a Buddha, and the nonapprehension of the ten powers of a Buddha, and dedicating them to the knowledge of all-knowing wisdom, cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

Ananda! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why is this? Because the emptiness of the nature of the ten powers of a Buddha 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 distinctive qualities of a Buddha.

Blessed One! Why does one, employing as skillful means the nonduality of 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; the nonarising of 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;

and the nonapprehension of 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, and dedicating them to the knowledge of all-knowing wisdom, cultivate the ten powers of a Buddha, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

Ananda! The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, and the nature of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are empty. Why is this?

Because the emptiness of the nature of 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 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 distinctive qualities of a Buddha.

Ananda! Therefore, it is said that, employing as skillful means the nonduality of the ten powers of a Buddha and so forth, the nonarising of the ten powers of a Buddha and so forth, and the nonapprehension of the ten powers of a Buddha and so forth, and dedicating them to the knowledge of all-knowing wisdom, one 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 distinctive qualities of a Buddha.

“Blessed One! Why do they, employing as skillful means the nonduality of the ten powers of a Buddha, the non-arising of the ten powers of a Buddha, and the non-apprehension of the ten powers of a Buddha, dedicate the merit to the knowledge of all-knowing wisdom and cultivate the Dharma of never-failing mindfulness and the nature of constant equanimity?”

“Khánh Hỷ! The ten powers of a Buddha and the nature of the ten powers of a Buddha are empty. Why? Because the emptiness of the ten powers of a Buddha and that Dharma of never-failing mindfulness and nature of constant equanimity are nondual and not divided into two.”

“Blessed One! Why do they, employing as skillful means the nonduality of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; the non-arising of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha;

and the non-apprehension of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, dedicate the merit to the knowledge of all-knowing wisdom and cultivate the Dharma of never-failing mindfulness and the nature of constant equanimity?”

“Khánh Hỷ! The four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, as well as the nature of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, are empty. Why? Because the emptiness of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, and that Dharma of never-failing mindfulness and nature of constant equanimity are nondual and not divided into two.

“Khánh Hỷ! Therefore, it is said that, employing as skillful means the nonduality of the ten powers of a Buddha and so forth, the non-arising of the ten powers of a Buddha and so forth, and the non-apprehension of the ten powers of a Buddha and so forth, they dedicate the merit to the knowledge of all-knowing wisdom and cultivate the Dharma of never-failing mindfulness and the nature of constant equanimity.”

Fascicle 122

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