Mahāyāna — Northern Canon · Linh Sơn Vietnamese Mahāyāna Canon

大般若波羅蜜多經

Chinese title:大般若波羅蜜多經

📖11,917 words · ~48 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

“Blessed One! How, by taking the nonduality of the ten powers of a Buddha as a skillful means, the non-arising of the ten powers of a Buddha as a skillful means, and the non-apprehension of the ten powers of a Buddha as a skillful means, do they dedicate these toward omniscience and cultivate the knowledge of all things, the knowledge of the paths, and the knowledge of all aspects?”

“Ānanda! 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 that knowledge of all things, knowledge of the paths, and knowledge of all aspects are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha as a skillful means; the non-arising of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha as a skillful means;

and the non-apprehension of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha as a skillful means, do they dedicate these toward omniscience and cultivate the knowledge of all things, the knowledge of the paths, and the knowledge of all aspects?”

“Ānanda! The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, 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 unique 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 unique qualities of a Buddha and that knowledge of all things, knowledge of the paths, and knowledge of all aspects are not two and are not divided into two.

“Ānanda! Therefore, it is said that, by taking the nonduality of the ten powers of a Buddha and so forth as a skillful means, the non-arising of the ten powers of a Buddha and so forth as a skillful means, and the non-apprehension of the ten powers of a Buddha and so forth as a skillful means, they dedicate these toward omniscience and cultivate the knowledge of all things, the knowledge of the paths, and the knowledge of all aspects.”

“Ānanda! 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 those dharani gateways and samadhi gateways are not two and are not divided into two.”

“Ānanda! The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, 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 unique 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 unique qualities of a Buddha and all those dharani gateways and samadhi gateways are not two and are not divided into two.

“Ānanda! 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 that great bodhisattva conduct are not two and are not divided into two.”

“Ānanda! The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, 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 unique 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 unique qualities of a Buddha and that great bodhisattva conduct are not two and are not divided into two.

“Ānanda! 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 that fruit of supreme enlightenment are not two and are not divided into two.”

“Ānanda! The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, 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 unique 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 unique qualities of a Buddha and that fruit of supreme enlightenment are not two and are not divided into two.”

Ananda! Therefore, it should be said that, by taking the nonduality of the ten powers of a Buddha and so forth as skillful means, the nonarising of the ten powers of a Buddha and so forth as skillful means, and the nonattainment of the ten powers of a Buddha and so forth as skillful means, they dedicate these toward the wisdom of all-knowledge and cultivate the fruit of unsurpassed enlightenment.

Ananda! Unfailing mindfulness and the nature of unfailing mindfulness are empty. Why is this? Because the emptiness of the nature of unfailing mindfulness and that generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are not two and are not divided into two.

Ananda! Constant equanimity and the nature of constant equanimity are empty. Why is this? Because the emptiness of the nature of constant equanimity and that generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are not two and are not divided into two.

Ananda! Therefore, it should be said that, by taking the nonduality of unfailing mindfulness and so forth as skillful means, the nonarising of unfailing mindfulness and so forth as skillful means, and the nonattainment of unfailing mindfulness and so forth as skillful means, they dedicate these toward the wisdom of all-knowledge and cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Blessed One! How, by taking the nonduality of unfailing mindfulness as skillful means, the nonarising of unfailing mindfulness as skillful means, and the nonattainment of unfailing mindfulness as skillful means, do they dedicate these toward the wisdom of all-knowledge and abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature,

and emptiness of the nonexistence of self-nature?

Ananda! Unfailing mindfulness and the nature of unfailing mindfulness are empty. Why is this? Because the emptiness of the nature of unfailing mindfulness and inner emptiness through the emptiness of the nonexistence of self-nature are not two and are not divided into two.

Blessed One! How, by taking the nonduality of constant equanimity as skillful means, the nonarising of constant equanimity as skillful means, and the nonattainment of constant equanimity as skillful means, do they dedicate these toward the wisdom of all-knowledge and abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature,

and emptiness of the nonexistence of self-nature?

Ananda! Constant equanimity and the nature of constant equanimity are empty. Why is this? Because the emptiness of the nature of constant equanimity and inner emptiness through the emptiness of the nonexistence of self-nature are not two and are not divided into two.

Ananda! Therefore, it should be said that, by taking the nonduality of unfailing mindfulness and so forth as skillful means, the nonarising of unfailing mindfulness and so forth as skillful means, and the nonattainment of unfailing mindfulness and so forth as skillful means, they dedicate these toward the wisdom of all-knowledge and abide in inner emptiness through the emptiness of the nonexistence of self-nature.

Blessed One! How, by taking the nonduality of unfailing mindfulness as skillful means, the nonarising of unfailing mindfulness as skillful means, and the nonattainment of unfailing mindfulness as skillful means, do they dedicate these toward the wisdom of all-knowledge and abide in suchness, the dharma realm, the nature of dharmas, 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 limit of reality, the realm of space, and the inconceivable realm?

Ananda! Unfailing mindfulness and the nature of unfailing mindfulness are empty. Why is this? Because the emptiness of the nature of unfailing mindfulness and suchness through the inconceivable realm are not two and are not divided into two.

Blessed One! How, by taking the nonduality of constant equanimity as skillful means, the nonarising of constant equanimity as skillful means, and the nonattainment of constant equanimity as skillful means, do they dedicate these toward the wisdom of all-knowledge and abide in suchness, the dharma realm, the nature of dharmas, 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 limit of reality, the realm of space, and the inconceivable realm?

Ananda! Constant equanimity and the nature of constant equanimity are empty. Why is this? Because the emptiness of the nature of constant equanimity and suchness through the inconceivable realm are not two and are not divided into two.

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

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

Ananda! Therefore, it should be said that, by taking the nonduality of unfailing mindfulness and so forth as skillful means, the nonarising of unfailing mindfulness and so forth as skillful means, and the nonattainment of unfailing mindfulness and so forth as skillful means, they dedicate these toward the wisdom of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Ānanda! The Dharma of non-forgetfulness and the nature of the Dharma of non-forgetfulness are empty. Why is this? Because the emptiness of the Dharma of non-forgetfulness and those four dhyanas, four immeasurables, and four formless absorptions are nondual and not divided into two.

Blessed One! Why, by taking the nonduality of the nature of constant equanimity as a means, the non-arising of the nature of constant equanimity as a means, and the non-attainment of the nature of constant equanimity as a means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four dhyanas, four immeasurables, and four formless absorptions?

Ānanda! The nature of constant equanimity and the nature of the nature of constant equanimity are empty. Why is this? Because the emptiness of the nature of constant equanimity and those four dhyanas, four immeasurables, and four formless absorptions are nondual and not divided into two.

Ānanda! Therefore, it is said that, by taking the nonduality of the Dharma of non-forgetfulness and so forth as a means, the non-arising of the Dharma of non-forgetfulness and so forth as a means, and the non-attainment of the Dharma of non-forgetfulness and so forth as a means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the four dhyanas, four immeasurables, and four formless absorptions.

Blessed One! Why, by taking the nonduality of the Dharma of non-forgetfulness as a means, the non-arising of the Dharma of non-forgetfulness as a means, and the non-attainment of the Dharma of non-forgetfulness as a means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the eight liberations, eight spheres of mastery, nine successive absorptions, and ten spheres of totality?

Ānanda! The Dharma of non-forgetfulness and the nature of the Dharma of non-forgetfulness are empty. Why is this? Because the emptiness of the Dharma of non-forgetfulness and those eight liberations, eight spheres of mastery, nine successive absorptions, and ten spheres of totality are nondual and not divided into two.

Blessed One! Why, by taking the nonduality of the nature of constant equanimity as a means, the non-arising of the nature of constant equanimity as a means, and the non-attainment of the nature of constant equanimity as a means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the eight liberations, eight spheres of mastery, nine successive absorptions, and ten spheres of totality?

Ānanda! The nature of constant equanimity and the nature of the nature of constant equanimity are empty. Why is this? Because the emptiness of the nature of constant equanimity and those eight liberations, eight spheres of mastery, nine successive absorptions, and ten spheres of totality are nondual and not divided into two.

Ānanda! Therefore, it is said that, by taking the nonduality of the Dharma of non-forgetfulness and so forth as a means, the non-arising of the Dharma of non-forgetfulness and so forth as a means, and the non-attainment of the Dharma of non-forgetfulness and so forth as a means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the eight liberations, eight spheres of mastery, nine successive absorptions, and ten spheres of totality.

Blessed One! Why, by taking the nonduality of the Dharma of non-forgetfulness as a means, the non-arising of the Dharma of non-forgetfulness as a means, and the non-attainment of the Dharma of non-forgetfulness as a means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path?

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

Blessed One! Why, by taking the nonduality of the nature of constant equanimity as a means, the non-arising of the nature of constant equanimity as a means, and the non-attainment of the nature of constant equanimity as a means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and Noble Eightfold Path?

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

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

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

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

Blessed One! Why, by taking the nonduality of the nature of constant equanimity as a means, the non-arising of the nature of constant equanimity as a means, and the non-attainment of the nature of constant equanimity as a means, does one dedicate the merit toward the knowledge of all-knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

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

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

“Blessed One! How, by taking the nonduality of the dharma of non-forgetfulness as a skillful means, the non-arising of the dharma of non-forgetfulness as a skillful means, and the non-apprehension of the dharma of non-forgetfulness as a skillful means, do they dedicate the merit toward the knowledge of all modes and cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ānanda! The dharma of non-forgetfulness and the intrinsic nature of the dharma of non-forgetfulness are empty. Why is this? Because the emptiness of the intrinsic nature of the dharma of non-forgetfulness and the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the nature of constant equanimity as a skillful means, the non-arising of the nature of constant equanimity as a skillful means, and the non-apprehension of the nature of constant equanimity as a skillful means, do they dedicate the merit toward the knowledge of all modes and cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ānanda! The nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. Why is this? Because the emptiness of the intrinsic nature of the nature of constant equanimity and the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are not two and are not divided into two.”

“Ānanda! Therefore, it is said that, by taking the nonduality of the dharma of non-forgetfulness and so forth as a skillful means, the non-arising of the dharma of non-forgetfulness and so forth as a skillful means, and the non-apprehension of the dharma of non-forgetfulness and so forth as a skillful means, they dedicate the merit toward the knowledge of all modes and cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

“Blessed One! How, by taking the nonduality of the dharma of non-forgetfulness as a skillful means, the non-arising of the dharma of non-forgetfulness as a skillful means, and the non-apprehension of the dharma of non-forgetfulness as a skillful means, do they dedicate the merit toward the knowledge of all modes and cultivate the dharma of non-forgetfulness and the nature of constant equanimity?”

“Blessed One! How, by taking the nonduality of the nature of constant equanimity as a skillful means, the non-arising of the nature of constant equanimity as a skillful means, and the non-apprehension of the nature of constant equanimity as a skillful means, do they dedicate the merit toward the knowledge of all modes and cultivate the dharma of non-forgetfulness and the nature of constant equanimity?”

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

“Ānanda! Therefore, it is said that, by taking the nonduality of the dharma of non-forgetfulness and so forth as a skillful means, the non-arising of the dharma of non-forgetfulness and so forth as a skillful means, and the non-apprehension of the dharma of non-forgetfulness and so forth as a skillful means, they dedicate the merit toward the knowledge of all modes and cultivate the dharma of non-forgetfulness and the nature of constant equanimity.

“Blessed One! How, by taking the nonduality of the dharma of non-forgetfulness as a skillful means, the non-arising of the dharma of non-forgetfulness as a skillful means, and the non-apprehension of the dharma of non-forgetfulness as a skillful means, do they dedicate the merit toward the knowledge of all modes and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all modes?”

“Ānanda! The dharma of non-forgetfulness and the intrinsic nature of the dharma of non-forgetfulness are empty. Why is this? Because the emptiness of the intrinsic nature of the dharma of non-forgetfulness and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all modes are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the nature of constant equanimity as a skillful means, the non-arising of the nature of constant equanimity as a skillful means, and the non-apprehension of the nature of constant equanimity as a skillful means, do they dedicate the merit toward the knowledge of all modes and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all modes?”

“Ānanda! The nature of constant equanimity and the intrinsic nature of the nature of constant equanimity are empty. Why is this? Because the emptiness of the intrinsic nature of the nature of constant equanimity and the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all modes are not two and are not divided into two.”

“Ānanda! Therefore, it is said that, by taking the nonduality of the dharma of non-forgetfulness and so forth as a skillful means, the non-arising of the dharma of non-forgetfulness and so forth as a skillful means, and the non-apprehension of the dharma of non-forgetfulness and so forth as a skillful means, they dedicate the merit toward the knowledge of all modes and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all modes.

“Blessed One! How, by taking the nonduality of the Dharma of non-forgetfulness as a skillful means, the non-arising of the Dharma of non-forgetfulness as a skillful means, and the non-apprehension of the Dharma of non-forgetfulness as a skillful means, does one dedicate these toward the knowledge of all aspects and cultivate the unsurpassed awakening?

“Ananda! The Dharma of non-forgetfulness and the nature of the Dharma of non-forgetfulness are empty. Why is this? Because the emptiness of the nature of the Dharma of non-forgetfulness and that unsurpassed awakening are not two and are not divided into two.

“Blessed One! How, by taking the nonduality of the nature of perpetual relinquishment as a skillful means, the non-arising of the nature of perpetual relinquishment as a skillful means, and the non-apprehension of the nature of perpetual relinquishment as a skillful means, does one dedicate these toward the knowledge of all aspects and cultivate the unsurpassed awakening?

“Ananda! The nature of perpetual relinquishment and the nature of the nature of perpetual relinquishment are empty. Why is this? Because the emptiness of the nature of perpetual relinquishment and that unsurpassed awakening are not two and are not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the Dharma of non-forgetfulness and so forth as a skillful means, the non-arising of the Dharma of non-forgetfulness and so forth as a skillful means, and the non-apprehension of the Dharma of non-forgetfulness and so forth as a skillful means, one dedicates these toward the knowledge of all aspects and cultivates the unsurpassed awakening.

“Ananda! The knowledge of all phenomena and the nature of the knowledge of all phenomena are empty. Why is this? Because the emptiness of the nature of the knowledge of all phenomena and generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are not two and are not divided into two.

“Blessed One! How, by taking the nonduality of the knowledge of the aspects of the path and the knowledge of all aspects as a skillful means, the non-arising of the knowledge of the aspects of the path and the knowledge of all aspects as a skillful means, and the non-apprehension of the knowledge of the aspects of the path and the knowledge of all aspects as a skillful means, does one dedicate these toward the knowledge of all aspects and cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita?

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

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

“Blessed One! How, by taking the nonduality of the knowledge of all phenomena as a skillful means, the non-arising of the knowledge of all phenomena as a skillful means, and the non-apprehension of the knowledge of all phenomena as a 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 dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of defining characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness that is the self-nature of nonexistence?

“Ananda! The knowledge of all phenomena and the nature of the knowledge of all phenomena are empty. Why is this? Because the emptiness of the nature of the knowledge of all phenomena and inner emptiness through the emptiness that is the self-nature of nonexistence are not two and are not divided into two.

“Blessed One! How, by taking the nonduality of the knowledge of the aspects of the path and the knowledge of all aspects as a skillful means, the non-arising of the knowledge of the aspects of the path and the knowledge of all aspects as a skillful means, and the non-apprehension of the knowledge of the aspects of the path and the knowledge of all aspects as a 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 dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature,

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

“Ananda! The knowledge of the aspects of the path, the knowledge of all aspects, and the nature of the knowledge of the aspects of the path and the knowledge of all aspects are empty. Why is this? Because the emptiness of the nature of the knowledge of the aspects of the path and the knowledge of all aspects and inner emptiness through the emptiness that is the self-nature of nonexistence are not two and are not divided into two.

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

“Blessed One! How, by taking the nonduality of the knowledge of all phenomena as a skillful means, the non-arising of the knowledge of all phenomena as a skillful means, and the non-apprehension of the knowledge of all phenomena as a skillful means, does one dedicate these toward the knowledge of all aspects and abide in suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?

“Ananda! The knowledge of all phenomena and the nature of the knowledge of all phenomena are empty. Why is this? Because the emptiness of the nature of the knowledge of all phenomena and suchness through the inconceivable realm are not two and are not divided into two.

“Blessed One! How, by taking the nonduality of the knowledge of the aspects of the path and the knowledge of all aspects as a skillful means, the non-arising of the knowledge of the aspects of the path and the knowledge of all aspects as a skillful means, and the non-apprehension of the knowledge of the aspects of the path and the knowledge of all aspects as a skillful means, does one dedicate these toward the knowledge of all aspects and abide in suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm?

“Ananda! The knowledge of the aspects of the path, the knowledge of all aspects, and the nature of the knowledge of the aspects of the path and the knowledge of all aspects are empty. Why is this? Because the emptiness of the nature of the knowledge of the aspects of the path and the knowledge of all aspects and suchness through the inconceivable realm are not two and are not divided into two.

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

“Ananda! The knowledge of all phenomena and the nature of the knowledge of all phenomena are empty. Why is this? Because the emptiness of the nature of the knowledge of all phenomena 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, by taking the nonduality of the knowledge of paths and the knowledge of all aspects as a skillful means, by taking the non-arising of the knowledge of paths and the knowledge of all aspects as a skillful means, and by taking the non-attainment of the knowledge of paths and the knowledge of all aspects as a skillful means, do they dedicate the merit toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ananda! The knowledge of paths, the knowledge of all aspects, and the nature of the knowledge of paths and the knowledge of all aspects are empty. Why? Because the empty nature of the knowledge of paths and the knowledge of all aspects and those Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the knowledge of all phenomena and so forth as a skillful means, by taking the non-arising of the knowledge of all phenomena and so forth as a skillful means, and by taking the non-attainment of the knowledge of all phenomena and so forth as a skillful means, they dedicate the merit toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

“Blessed One! How, by taking the nonduality of the knowledge of all phenomena as a skillful means, by taking the non-arising of the knowledge of all phenomena as a skillful means, and by taking the non-attainment of the knowledge of all phenomena as a skillful means, do they dedicate the merit toward omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

“Ananda! The knowledge of all phenomena and the nature of the knowledge of all phenomena are empty. Why? Because the empty nature of the knowledge of all phenomena and those four dhyanas, four immeasurables, and four formless absorptions are nondual and not divided into two.

“Blessed One! How, by taking the nonduality of the knowledge of paths and the knowledge of all aspects as a skillful means, by taking the non-arising of the knowledge of paths and the knowledge of all aspects as a skillful means, and by taking the non-attainment of the knowledge of paths and the knowledge of all aspects as a skillful means, do they dedicate the merit toward omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

“Ananda! The knowledge of paths, the knowledge of all aspects, and the nature of the knowledge of paths and the knowledge of all aspects are empty. Why? Because the empty nature of the knowledge of paths and the knowledge of all aspects and those four dhyanas, four immeasurables, and four formless absorptions are nondual and not divided into two.

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

“Blessed One! How, by taking the nonduality of the knowledge of all phenomena as a skillful means, by taking the non-arising of the knowledge of all phenomena as a skillful means, and by taking the non-attainment of the knowledge of all phenomena as a skillful means, do they dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?

“Ananda! The knowledge of all phenomena and the nature of the knowledge of all phenomena are empty. Why? Because the empty nature of the knowledge of all phenomena and those eight liberations, eight spheres of mastery, nine successive absorptions, and ten totalities are nondual and not divided into two.

“Blessed One! How, by taking the nonduality of the knowledge of paths and the knowledge of all aspects as a skillful means, by taking the non-arising of the knowledge of paths and the knowledge of all aspects as a skillful means, and by taking the non-attainment of the knowledge of paths and the knowledge of all aspects as a skillful means, do they dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?

“Ananda! The knowledge of paths, the knowledge of all aspects, and the nature of the knowledge of paths and the knowledge of all aspects are empty. Why? Because the empty nature of the knowledge of paths and the knowledge of all aspects and those eight liberations, eight spheres of mastery, nine successive absorptions, and ten totalities are nondual and not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the knowledge of all phenomena and so forth as a skillful means, by taking the non-arising of the knowledge of all phenomena and so forth as a skillful means, and by taking the non-attainment of the knowledge of all phenomena and so forth as a skillful means, they dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

“Blessed One! How, by taking the nonduality of the knowledge of all phenomena as a skillful means, by taking the non-arising of the knowledge of all phenomena as a skillful means, and by taking the non-attainment of the knowledge of all phenomena as a skillful means, do they dedicate the merit toward omniscience and cultivate the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path?

“Ananda! The knowledge of all phenomena and the nature of the knowledge of all phenomena are empty. Why? Because the empty nature of the knowledge of all phenomena and those four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and the eightfold Noble Path are nondual and not divided into two.

“Blessed One! How, by taking the nonduality of the knowledge of paths and the knowledge of all aspects as a skillful means, by taking the non-arising of the knowledge of paths and the knowledge of all aspects as a skillful means, and by taking the non-attainment of the knowledge of paths and the knowledge of all aspects as a skillful means, do they dedicate the merit toward omniscience and cultivate the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path?

“Ananda! The knowledge of paths, the knowledge of all aspects, and the nature of the knowledge of paths and the knowledge of all aspects are empty. Why? Because the empty nature of the knowledge of paths and the knowledge of all aspects and those four establishments of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of awakening, and the eightfold Noble Path are nondual and not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the knowledge of all phenomena and so forth as a skillful means, by taking the non-arising of the knowledge of all phenomena and so forth as a skillful means, and by taking the non-attainment of the knowledge of all phenomena and so forth as a skillful means, they dedicate the merit toward omniscience and cultivate the four establishments of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path.

“Blessed One! How, by taking the nonduality of the knowledge of all phenomena as a skillful means, by taking the non-arising of the knowledge of all phenomena as a skillful means, and by taking the non-attainment of the knowledge of all phenomena as a skillful means, do they 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?

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

“Blessed One! How, by taking the nonduality of the knowledge of paths and the knowledge of all aspects as a skillful means, by taking the non-arising of the knowledge of paths and the knowledge of all aspects as a skillful means, and by taking the non-attainment of the knowledge of paths and the knowledge of all aspects as a skillful means, do they 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?

“Ananda! The knowledge of paths, the knowledge of all aspects, and the nature of the knowledge of paths and the knowledge of all aspects are empty. Why? Because the empty nature of the knowledge of paths and the knowledge of all aspects and those gateways to liberation through emptiness, signlessness, and wishlessness are nondual and not divided into two.

“Ananda! Therefore, it is said that, by taking the nonduality of the knowledge of all phenomena and so forth as a skillful means, by taking the non-arising of the knowledge of all phenomena and so forth as a skillful means, and by taking the non-attainment of the knowledge of all phenomena and so forth as a skillful means, they 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.”

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

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

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

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

“Ananda! The knowledge of all things and the intrinsic nature of the knowledge of all things are empty. Why is this so? Because the emptiness of the intrinsic nature of the knowledge of all things and those ten powers of a Buddha, four fearlessnesses, four analytical 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.”

“Ananda! The knowledge of the aspects of the paths, the knowledge of all aspects, and the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects are empty. Why is this so? Because the emptiness of the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects and those ten powers of a Buddha, four fearlessnesses, four analytical 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! How, by taking the nonduality of the knowledge of all things as a skillful means, the non-arising of the knowledge of all things as a skillful means, and the non-apprehension of the knowledge of all things 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 knowledge of the aspects of the paths, the knowledge of all aspects, and the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects are empty. Why is this so? Because the emptiness of the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects and that Dharma of non-forgetfulness and nature of perpetual equanimity are nondual and not divided into two.

“Blessed One! How, by taking the nonduality of the knowledge of all things as a skillful means, the non-arising of the knowledge of all things as a skillful means, and the non-apprehension of the knowledge of all things 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 knowledge of all things and the intrinsic nature of the knowledge of all things are empty. Why is this so? Because the emptiness of the intrinsic nature of the knowledge of all things and that knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are nondual and not divided into two.”

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

“Ananda! The knowledge of the aspects of the paths, the knowledge of all aspects, and the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects are empty. Why is this so? Because the emptiness of the intrinsic nature of the knowledge of the aspects of the paths and the knowledge of all aspects and all those dharani gateways and samadhi gateways are nondual and not divided into two.”

O Khánh Hỷ! Therefore, it is said that, taking the nonduality of the knowledge of all things and so forth as a skillful means, taking the non-arising of the knowledge of all things and so forth as a skillful means, and taking the non-apprehension of the knowledge of all things and so forth as a skillful means, one dedicates the merit toward the knowledge of all modes and cultivates all dharani gateways and all samadhi gateways.

“Blessed One! How does one, taking the nonduality of the knowledge of all things as a skillful means, taking the non-arising of the knowledge of all things as a skillful means, and taking the non-apprehension of the knowledge of all things as a skillful means, dedicate the merit toward the knowledge of all modes and cultivate the practices of a great bodhisattva?”

“O Khánh Hỷ! The knowledge of all things and the intrinsic nature of the knowledge of all things are empty. Why? Because the empty nature of the knowledge of all things and those practices of a great bodhisattva are not two and are not divided into two parts.

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

“O Khánh Hỷ! The knowledge of the aspects of the path, the knowledge of all modes, and the intrinsic nature of the knowledge of the aspects of the path and the knowledge of all modes are empty. Why? Because the empty nature of the knowledge of the aspects of the path and the knowledge of all modes and those practices of a great bodhisattva are not two and are not divided into two parts.

“O Khánh Hỷ! Therefore, it is said that, taking the nonduality of the knowledge of all things and so forth as a skillful means, taking the non-arising of the knowledge of all things and so forth as a skillful means, and taking the non-apprehension of the knowledge of all things and so forth as a skillful means, one dedicates the merit toward the knowledge of all modes and cultivates the practices of a great bodhisattva.

“O Khánh Hỷ! The knowledge of all things and the intrinsic nature of the knowledge of all things are empty. Why? Because the empty nature of the knowledge of all things and that fruit of unsurpassed awakening are not two and are not divided into two parts.

“O Khánh Hỷ! The knowledge of the aspects of the path, the knowledge of all modes, and the intrinsic nature of the knowledge of the aspects of the path and the knowledge of all modes are empty. Why? Because the empty nature of the knowledge of the aspects of the path and the knowledge of all modes and that fruit of unsurpassed awakening are not two and are not divided into two parts.

Fascicle 123

End

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

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