大般若波羅蜜多經

05

“Blessed One! By taking what nonduality as skillful means and dedicating it to the knowledge of all-knowing wisdom does one 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? By taking what non-arising as skillful means and what non-attainment as skillful means, and dedicating them to the knowledge of all-knowing wisdom, does one 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?

“Blessed One! By taking what nonduality as skillful means and dedicating it to the knowledge of all-knowing wisdom does one cultivate the Dharma of never losing mindfulness and the nature of constant equanimity? By taking what non-arising as skillful means and what non-attainment as skillful means, and dedicating them to the knowledge of all-knowing wisdom, does one cultivate the Dharma of never losing mindfulness and the nature of constant equanimity?

“Blessed One! By taking what nonduality as skillful means and dedicating it to the knowledge of all-knowing wisdom does one cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects? By taking what non-arising as skillful means and dedicating it to the knowledge of all-knowing wisdom does one cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

“Blessed One! By taking what nonduality as skillful means and dedicating it to the knowledge of all-knowing wisdom does one cultivate all dharani gateways and all samadhi gateways? By taking what non-arising as skillful means and what non-attainment as skillful means, and dedicating them to the knowledge of all-knowing wisdom, does one cultivate all dharani gateways and all samadhi gateways?

“Blessed One! By taking what nonduality as skillful means and dedicating it to the knowledge of all-knowing wisdom does one cultivate the practices of a great bodhisattva? By taking what non-arising as skillful means and what non-attainment as skillful means, and dedicating them to the knowledge of all-knowing wisdom, does one cultivate the practices of a great bodhisattva?

“Blessed One! By taking what nonduality as skillful means and dedicating it to the knowledge of all-knowing wisdom does one cultivate the fruit of unsurpassed awakening? By taking what non-arising as skillful means and what non-attainment as skillful means, and dedicating them to the knowledge of all-knowing wisdom, does one cultivate the fruit of unsurpassed awakening?”

The Buddha said, “Ananda! You should now understand that, by taking the nonduality of form as skillful means, the non-arising of form as skillful means, and the non-attainment of form as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one cultivates generosity, pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita. By taking the nonduality of feeling, perception, volitional formations, and consciousness as skillful means, the non-arising of feeling, perception, volitional formations, and consciousness as skillful means, and the non-attainment of feeling, perception, volitional formations, and consciousness as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one cultivates generosity,

pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita.

“Ananda! You should understand that, by taking the nonduality of form as skillful means, the non-arising of form as skillful means, and the non-attainment of form as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one abides in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable,

the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence.

By taking the nonduality of feeling, perception, volitional formations, and consciousness as skillful means, the non-arising of feeling, perception, volitional formations, and consciousness as skillful means, and the non-attainment of feeling, perception, volitional formations, and consciousness as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one abides in the emptiness of the internal through to the emptiness of the intrinsic nature of nonexistence.

“Ananda! You should understand that, by taking the nonduality of form as skillful means, the non-arising of form as skillful means, and the non-attainment of form as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one abides in suchness, the dharma-dhatu, the nature of dharmas, the nature that is not false, the nature that is unchanging, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

By taking the nonduality of feeling, perception, volitional formations, and consciousness as skillful means, the non-arising of feeling, perception, volitional formations, and consciousness as skillful means, and the non-attainment of feeling, perception, volitional formations, and consciousness as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one abides in suchness through to the inconceivable realm.

“Ananda! You should understand that, by taking the nonduality of form as skillful means, the non-arising of form as skillful means, and the non-attainment of form as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one abides in the Noble Truths of suffering, its origin, its cessation, and the path. By taking the nonduality of feeling, perception, volitional formations, and consciousness as skillful means, the non-arising of feeling, perception, volitional formations, and consciousness as skillful means, and the non-attainment of feeling, perception, volitional formations, and consciousness as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one abides in the Noble Truths of suffering, its origin, its cessation, and the path.

“Ananda! You should understand that, by taking the nonduality of form as skillful means, the non-arising of form as skillful means, and the non-attainment of form as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one cultivates the four meditative absorptions, the four immeasurables, and the four formless attainments. By taking the nonduality of feeling, perception, volitional formations, and consciousness as skillful means, the non-arising of feeling, perception, volitional formations, and consciousness as skillful means, and the non-attainment of feeling, perception, volitional formations, and consciousness as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one cultivates the four meditative absorptions, the four immeasurables,

and the four formless attainments.

“Ananda! You should understand that, by taking the nonduality of form as skillful means, the non-arising of form as skillful means, and the non-attainment of form as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one cultivates the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities. By taking the nonduality of feeling, perception, volitional formations, and consciousness as skillful means, the non-arising of feeling, perception, volitional formations, and consciousness as skillful means, and the non-attainment of feeling, perception, volitional formations, and consciousness as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one cultivates the eight liberations,

the eight spheres of mastery, the nine successive attainments, and the ten totalities.

“Ananda! You should understand that, by taking the nonduality of form as skillful means, the non-arising of form as skillful means, and the non-attainment of form as skillful means, 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 awakening, and the eightfold Noble Path.

By taking the nonduality of feeling, perception, volitional formations, and consciousness as skillful means, the non-arising of feeling, perception, volitional formations, and consciousness as skillful means, and the non-attainment of feeling, perception, volitional formations, and consciousness as skillful means, 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 awakening, and the eightfold Noble Path.

“Ananda! You should understand that, by taking the nonduality of form as skillful means, the non-arising of form as skillful means, and the non-attainment of form as skillful means, and dedicating them to the knowledge of all-knowing wisdom, one cultivates the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness. By taking the nonduality of feeling, perception, volitional formations, and consciousness as skillful means, the non-arising of feeling, perception, volitional formations, and consciousness as skillful means, and the non-attainment of feeling, perception, volitional formations, and consciousness as skillful means, and dedicating them to the knowledge of all-knowing wisdom,

one cultivates the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.”

Ananda! You should know that, employing the non-duality of form as a skillful means, the non-arising of form as a skillful means, and the non-apprehension of form as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate the five kinds of eyes and the six superknowledges. Employing the non-duality of feeling, perception, formations, and consciousness as a skillful means, the non-arising of feeling, perception, formations, and consciousness as a skillful means, and the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate the five kinds of eyes and the six superknowledges.

Ananda! You should know that, employing the non-duality of form as a skillful means, the non-arising of form as a skillful means, and the non-apprehension of form as a skillful means, and dedicating these toward the knowledge of all aspects, they 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.

Employing the non-duality of feeling, perception, formations, and consciousness as a skillful means, the non-arising of feeling, perception, formations, and consciousness as a skillful means, and the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, and dedicating these toward the knowledge of all aspects, they 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.

Ananda! You should know that, employing the non-duality of form as a skillful means, the non-arising of form as a skillful means, and the non-apprehension of form as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate the Dharma of never forgetting and the nature of perpetual equanimity. Employing the non-duality of feeling, perception, formations, and consciousness as a skillful means, the non-arising of feeling, perception, formations, and consciousness as a skillful means, and the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate the Dharma of never forgetting and the nature of perpetual equanimity.

Ananda! You should know that, employing the non-duality of form as a skillful means, the non-arising of form as a skillful means, and the non-apprehension of form as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects. Employing the non-duality of feeling, perception, formations, and consciousness as a skillful means, the non-arising of feeling, perception, formations, and consciousness as a skillful means, and the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate the knowledge of all things, the knowledge of the aspects of the paths,

and the knowledge of all aspects.

Ananda! You should know that, employing the non-duality of form as a skillful means, the non-arising of form as a skillful means, and the non-apprehension of form as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate all dharani gateways and all samadhi gateways. Employing the non-duality of feeling, perception, formations, and consciousness as a skillful means, the non-arising of feeling, perception, formations, and consciousness as a skillful means, and the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate all dharani gateways and all samadhi gateways.

Ananda! You should know that, employing the non-duality of form as a skillful means, the non-arising of form as a skillful means, and the non-apprehension of form as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate the practices of great bodhisattvas. Employing the non-duality of feeling, perception, formations, and consciousness as a skillful means, the non-arising of feeling, perception, formations, and consciousness as a skillful means, and the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate the practices of great bodhisattvas.

Ananda! You should know that, employing the non-duality of form as a skillful means, the non-arising of form as a skillful means, and the non-apprehension of form as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate unsurpassed perfect enlightenment. Employing the non-duality of feeling, perception, formations, and consciousness as a skillful means, the non-arising of feeling, perception, formations, and consciousness as a skillful means, and the non-apprehension of feeling, perception, formations, and consciousness as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate unsurpassed perfect enlightenment.

Ananda! You should know that, employing the non-duality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-apprehension of the eye ayatana as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Employing the non-duality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate generosity, pure morality, patient acceptance,

diligence, meditative concentration, and prajnaparamita.

Ananda! You should know that, employing the non-duality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-apprehension of the form ayatana as a skillful means, and dedicating these toward the knowledge of all aspects, they cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita. Employing the non-duality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and dedicating these toward the knowledge of all aspects,

they cultivate generosity, pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita.

Ananda! You should know that, employing the non-duality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-apprehension of the eye ayatana as a skillful means, and dedicating these toward the knowledge of all aspects, they 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 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 that is the self-nature of nonexistence.

Employing the non-duality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and dedicating these toward the knowledge of all aspects, they abide in the emptiness of the internal through to the emptiness that is the self-nature of nonexistence.

Ananda! You should know that, employing the non-duality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-apprehension of the form ayatana as a skillful means, and dedicating these toward the knowledge of all aspects, they 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 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 that is the self-nature of nonexistence.

Employing the non-duality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and dedicating these toward the knowledge of all aspects, they abide in the emptiness of the internal through to the emptiness that is the self-nature of nonexistence.

Ananda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-apprehension of the eye ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and abide in true suchness, the dharma-dhatu, the Dharma-nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and abide in true suchness through to the inconceivable realm.

Ananda! You should know that, taking the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-apprehension of the form ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and abide in true suchness, the dharma-dhatu, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and abide in true suchness through to the inconceivable realm.

Ananda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-apprehension of the eye ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Ananda! You should know that, taking the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-apprehension of the form ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation,

and the path.

Ananda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-apprehension of the eye ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! You should know that, taking the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-apprehension of the form ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables,

and the four formless absorptions.

Ananda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-apprehension of the eye ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the eight liberations, the eight spheres of mastery,

the nine successive absorptions, and the ten spheres of totality.

Ananda! You should know that, taking the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-apprehension of the form ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means,

bodhisattvas dedicate these toward omniscient wisdom and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality.

Ananda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-apprehension of the eye ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom 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.

Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom 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! You should know that, taking the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-apprehension of the form ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom 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.

Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom 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! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-apprehension of the eye ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-apprehension of the ear, nose, tongue, body, and mind ayatanas as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the gateway to liberation of emptiness,

the gateway to liberation of signlessness, and the gateway to liberation of wishlessness.

Ananda! You should know that, taking the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-apprehension of the form ayatana as a skillful means, bodhisattvas dedicate these toward omniscient wisdom and cultivate the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-apprehension of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means,

bodhisattvas dedicate these toward omniscient wisdom and cultivate the gateway to liberation of emptiness, the gateway to liberation of signlessness, and the gateway to liberation of wishlessness.

Ānanda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the five kinds of eyes and the six superknowledges. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the five kinds of eyes and the six superknowledges.

Ānanda! You should know that, taking the nonduality of the visible-form ayatana as a skillful means, the non-arising of the visible-form ayatana as a skillful means, and the non-attainment of the visible-form ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the five kinds of eyes and the six superknowledges. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-attainment of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the five kinds of eyes and the six superknowledges.

Ānanda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Ānanda! You should know that, taking the nonduality of the visible-form ayatana as a skillful means, the non-arising of the visible-form ayatana as a skillful means, and the non-attainment of the visible-form ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-attainment of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Buddha’s ten powers, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha.

Ānanda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity.

Ānanda! You should know that, taking the nonduality of the visible-form ayatana as a skillful means, the non-arising of the visible-form ayatana as a skillful means, and the non-attainment of the visible-form ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-attainment of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means,

they dedicate the merit toward omniscient wisdom and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity.

Ānanda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the knowledge of all phenomena, the knowledge of the aspects of the path, and the knowledge of all aspects. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the knowledge of all phenomena, the knowledge of the aspects of the path,

and the knowledge of all aspects.

Ānanda! You should know that, taking the nonduality of the visible-form ayatana as a skillful means, the non-arising of the visible-form ayatana as a skillful means, and the non-attainment of the visible-form ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the knowledge of all phenomena, the knowledge of the aspects of the path, and the knowledge of all aspects. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-attainment of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means,

they dedicate the merit toward omniscient wisdom and cultivate the knowledge of all phenomena, the knowledge of the aspects of the path, and the knowledge of all aspects.

Ānanda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate all dharani gateways and all samadhi gateways. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate all dharani gateways and all samadhi gateways.

Ānanda! You should know that, taking the nonduality of the visible-form ayatana as a skillful means, the non-arising of the visible-form ayatana as a skillful means, and the non-attainment of the visible-form ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate all dharani gateways and all samadhi gateways. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-attainment of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate all dharani gateways and all samadhi gateways.

Ānanda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the practices of a great bodhisattva. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the practices of a great bodhisattva.

Ānanda! You should know that, taking the nonduality of the visible-form ayatana as a skillful means, the non-arising of the visible-form ayatana as a skillful means, and the non-attainment of the visible-form ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the practices of a great bodhisattva. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-attainment of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the practices of a great bodhisattva.

Ānanda! You should know that, taking the nonduality of the eye ayatana as a skillful means, the non-arising of the eye ayatana as a skillful means, and the non-attainment of the eye ayatana as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the fruition of supreme enlightenment. Taking the nonduality of the ear, nose, tongue, body, and mind ayatanas as a skillful means, the non-arising of the ear, nose, tongue, body, and mind ayatanas as a skillful means, and the non-attainment of the ear, nose, tongue, body, and mind ayatanas as a skillful means, they dedicate the merit toward omniscient wisdom and cultivate the fruition of supreme enlightenment.

Ānanda! You should know that, taking the nonduality of the form ayatana as a skillful means, the non-arising of the form ayatana as a skillful means, and the non-attainment of the form ayatana as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate unsurpassed perfect enlightenment. Taking the nonduality of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, the non-arising of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, and the non-attainment of the sound, odor, taste, tangible-object, and dharma ayatanas as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate unsurpassed perfect enlightenment.

Ānanda! You should know that, taking the nonduality of the eye dhatu as a skillful means, the non-arising of the eye dhatu as a skillful means, and the non-attainment of the eye dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita. Taking the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means, the non-arising of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means, and the non-attainment of the form dhatu, the eye-consciousness dhatu, eye-contact,

and the feelings arising with eye-contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Ānanda! You should know that, taking the nonduality of the ear dhatu as a skillful means, the non-arising of the ear dhatu as a skillful means, and the non-attainment of the ear dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita. Taking the nonduality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as a skillful means, the non-arising of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as a skillful means, and the non-attainment of the sound dhatu, the ear-consciousness dhatu, ear-contact,

and the feelings arising with ear-contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Ānanda! You should know that, taking the nonduality of the nose dhatu as a skillful means, the non-arising of the nose dhatu as a skillful means, and the non-attainment of the nose dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita. Taking the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as a skillful means, the non-arising of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as a skillful means, and the non-attainment of the odor dhatu, the nose-consciousness dhatu, nose-contact,

and the feelings arising with nose-contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Ānanda! You should know that, taking the nonduality of the tongue dhatu as a skillful means, the non-arising of the tongue dhatu as a skillful means, and the non-attainment of the tongue dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita. Taking the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means, the non-arising of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means, and the non-attainment of the taste dhatu, the tongue-consciousness dhatu, tongue-contact,

and the feelings arising with tongue-contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Ānanda! You should know that, taking the nonduality of the body dhatu as a skillful means, the non-arising of the body dhatu as a skillful means, and the non-attainment of the body dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita. Taking the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as a skillful means, the non-arising of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as a skillful means, and the non-attainment of the tangible-object dhatu, the body-consciousness dhatu,

body-contact, and the feelings arising with body-contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Ānanda! You should know that, taking the nonduality of the mind dhatu as a skillful means, the non-arising of the mind dhatu as a skillful means, and the non-attainment of the mind dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita. Taking the nonduality of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means, the non-arising of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means, and the non-attainment of the dharma dhatu, the mind-consciousness dhatu, mind-contact,

and the feelings arising with mind-contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate generosity, pure morality, patient endurance, diligence, meditation, and prajnaparamita.

Ānanda! You should know that, taking the nonduality of the eye dhatu as a skillful means, the non-arising of the eye dhatu as a skillful means, and the non-attainment of the eye dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

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

Taking the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means, the non-arising of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means, and the non-attainment of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and abide in the emptiness of the internal through to the emptiness of the self-nature of nonexistence.

Ānanda! You should know that, taking the non-duality of the ear dhatu as a skillful means, the non-arising of the ear dhatu as a skillful means, and the non-apprehension of the ear dhatu as a skillful means, they 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 the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

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

Taking the non-duality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as a skillful means; taking the non-arising of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as a skillful means; and taking the non-apprehension of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as a skillful means, they dedicate these toward the wisdom of all-knowledge and abide in the emptiness of the internal through to the emptiness of the self-nature of nonexistence.

Ānanda! You should know that, taking the non-duality of the nose dhatu as a skillful means, the non-arising of the nose dhatu as a skillful means, and the non-apprehension of the nose dhatu as a skillful means, they 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 the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

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

Taking the non-duality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as a skillful means; taking the non-arising of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as a skillful means; and taking the non-apprehension of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as a skillful means, they dedicate these toward the wisdom of all-knowledge and abide in the emptiness of the internal through to the emptiness of the self-nature of nonexistence.

Ānanda! You should know that, taking the non-duality of the tongue dhatu as a skillful means, the non-arising of the tongue dhatu as a skillful means, and the non-apprehension of the tongue dhatu as a skillful means, they 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 the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

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

Taking the non-duality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means; taking the non-arising of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means; and taking the non-apprehension of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means, they dedicate these toward the wisdom of all-knowledge and abide in the emptiness of the internal through to the emptiness of the self-nature of nonexistence.

Ānanda! You should know that, taking the non-duality of the body dhatu as a skillful means, the non-arising of the body dhatu as a skillful means, and the non-apprehension of the body dhatu as a skillful means, they 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 the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

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

Taking the non-duality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as a skillful means; taking the non-arising of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as a skillful means; and taking the non-apprehension of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition as a skillful means, they dedicate these toward the wisdom of all-knowledge and abide in the emptiness of the internal through to the emptiness of the self-nature of nonexistence.

Ānanda! You should know that, taking the non-duality of the mind dhatu as a skillful means, the non-arising of the mind dhatu as a skillful means, and the non-apprehension of the mind dhatu as a skillful means, they 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 the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

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

Taking the non-duality of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means; taking the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means; and taking the non-apprehension of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition as a skillful means, they dedicate these toward the wisdom of all-knowledge and abide in the emptiness of the internal through to the emptiness of the self-nature of nonexistence.

Ānanda! You should know that, taking the non-duality of the eye dhatu as a skillful means, the non-arising of the eye dhatu as a skillful means, and the non-apprehension of the eye dhatu as a skillful means, they dedicate these toward the wisdom of all-knowledge and abide in suchness, the dharma-dhatu, dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Taking the non-duality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means; taking the non-arising of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means; and taking the non-apprehension of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means, they dedicate these toward the wisdom of all-knowledge and abide in suchness through to the inconceivable realm.

Ananda! You should know that, employing the nonduality of the ear-dhatu as skillful means, the non-arising of the ear-dhatu as skillful means, and the non-apprehensibility of the ear-dhatu as skillful means, they dedicate these toward omniscience and abide in true suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Employing the nonduality of the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as skillful means; the non-arising of the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as skillful means; and the non-apprehensibility of the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as skillful means, they dedicate these toward omniscience and abide in true suchness, up to and including the inconceivable realm.

Ananda! You should know that, employing the nonduality of the nose-dhatu as skillful means, the non-arising of the nose-dhatu as skillful means, and the non-apprehensibility of the nose-dhatu as skillful means, they dedicate these toward omniscience and abide in true suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Employing the nonduality of the odor-dhatu, the nose-consciousness-dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as skillful means; the non-arising of the odor-dhatu, the nose-consciousness-dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as skillful means; and the non-apprehensibility of the odor-dhatu, the nose-consciousness-dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as skillful means, they dedicate these toward omniscience and abide in true suchness, up to and including the inconceivable realm.

Ananda! You should know that, employing the nonduality of the tongue-dhatu as skillful means, the non-arising of the tongue-dhatu as skillful means, and the non-apprehensibility of the tongue-dhatu as skillful means, they dedicate these toward omniscience and abide in true suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Employing the nonduality of the taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as skillful means; the non-arising of the taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as skillful means; and the non-apprehensibility of the taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as skillful means, they dedicate these toward omniscience and abide in true suchness, up to and including the inconceivable realm.

Ananda! You should know that, employing the nonduality of the body-dhatu as skillful means, the non-arising of the body-dhatu as skillful means, and the non-apprehensibility of the body-dhatu as skillful means, they dedicate these toward omniscience and abide in true suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Employing the nonduality of the tangible-object-dhatu, the body-consciousness-dhatu, body-contact, and the feelings that arise conditioned by body-contact as skillful means; the non-arising of the tangible-object-dhatu, the body-consciousness-dhatu, body-contact, and the feelings that arise conditioned by body-contact as skillful means; and the non-apprehensibility of the tangible-object-dhatu, the body-consciousness-dhatu, body-contact, and the feelings that arise conditioned by body-contact as skillful means, they dedicate these toward omniscience and abide in true suchness, up to and including the inconceivable realm.

Ananda! You should know that, employing the nonduality of the mind-dhatu as skillful means, the non-arising of the mind-dhatu as skillful means, and the non-apprehensibility of the mind-dhatu as skillful means, they dedicate these toward omniscience and abide in true suchness, the Dharma realm, Dharma-nature, the nature of equality, the nature of freedom from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm.

Employing the nonduality of the mental-object-dhatu, the mind-consciousness-dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as skillful means; the non-arising of the mental-object-dhatu, the mind-consciousness-dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as skillful means; and the non-apprehensibility of the mental-object-dhatu, the mind-consciousness-dhatu, mind-contact, and the feelings that arise conditioned by mind-contact as skillful means, they dedicate these toward omniscience and abide in true suchness, up to and including the inconceivable realm.

Ananda! You should know that, employing the nonduality of the eye-dhatu as skillful means, the non-arising of the eye-dhatu as skillful means, and the non-apprehensibility of the eye-dhatu as skillful means, they dedicate these toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path. Employing the nonduality of the form-dhatu, the eye-consciousness-dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as skillful means; the non-arising of the form-dhatu, the eye-consciousness-dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as skillful means;

and the non-apprehensibility of the form-dhatu, the eye-consciousness-dhatu, eye-contact, and the feelings that arise conditioned by eye-contact as skillful means, they dedicate these toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Ananda! You should know that, employing the nonduality of the ear-dhatu as skillful means, the non-arising of the ear-dhatu as skillful means, and the non-apprehensibility of the ear-dhatu as skillful means, they dedicate these toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path. Employing the nonduality of the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as skillful means; the non-arising of the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as skillful means;

and the non-apprehensibility of the sound-dhatu, the ear-consciousness-dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as skillful means, they dedicate these toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Ananda! You should know that, employing the nonduality of the nose-dhatu as skillful means, the non-arising of the nose-dhatu as skillful means, and the non-apprehensibility of the nose-dhatu as skillful means, they dedicate these toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path. Employing the nonduality of the odor-dhatu, the nose-consciousness-dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as skillful means; the non-arising of the odor-dhatu, the nose-consciousness-dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as skillful means;

and the non-apprehensibility of the odor-dhatu, the nose-consciousness-dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as skillful means, they dedicate these toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Ananda! You should know that, employing the nonduality of the tongue-dhatu as skillful means, the non-arising of the tongue-dhatu as skillful means, and the non-apprehensibility of the tongue-dhatu as skillful means, they dedicate these toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path. Employing the nonduality of the taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as skillful means; the non-arising of the taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as skillful means;

and the non-apprehensibility of the taste-dhatu, the tongue-consciousness-dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as skillful means, they dedicate these toward omniscience and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Ananda! You should know that, employing the nonduality of the body dhatu as a skillful means, the non-arising of the body dhatu as a skillful means, and the non-attainment of the body dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path. Employing the nonduality of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition as a skillful means; the non-arising of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition as a skillful means;

and the non-attainment of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Ananda! You should know that, employing the nonduality of the mind dhatu as a skillful means, the non-arising of the mind dhatu as a skillful means, and the non-attainment of the mind dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path. Employing the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition as a skillful means; the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition as a skillful means;

and the non-attainment of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Ananda! You should know that, employing the nonduality of the eye dhatu as a skillful means, the non-arising of the eye dhatu as a skillful means, and the non-attainment of the eye dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. Employing the nonduality of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings that arise with eye contact as condition as a skillful means; the non-arising of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings that arise with eye contact as condition as a skillful means;

and the non-attainment of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings that arise with eye contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! You should know that, employing the nonduality of the ear dhatu as a skillful means, the non-arising of the ear dhatu as a skillful means, and the non-attainment of the ear dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. Employing the nonduality of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings that arise with ear contact as condition as a skillful means; the non-arising of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings that arise with ear contact as condition as a skillful means;

and the non-attainment of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings that arise with ear contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! You should know that, employing the nonduality of the nose dhatu as a skillful means, the non-arising of the nose dhatu as a skillful means, and the non-attainment of the nose dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. Employing the nonduality of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings that arise with nose contact as condition as a skillful means; the non-arising of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings that arise with nose contact as condition as a skillful means;

and the non-attainment of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings that arise with nose contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! You should know that, employing the nonduality of the tongue dhatu as a skillful means, the non-arising of the tongue dhatu as a skillful means, and the non-attainment of the tongue dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. Employing the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings that arise with tongue contact as condition as a skillful means; the non-arising of the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings that arise with tongue contact as condition as a skillful means;

and the non-attainment of the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings that arise with tongue contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! You should know that, employing the nonduality of the body dhatu as a skillful means, the non-arising of the body dhatu as a skillful means, and the non-attainment of the body dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. Employing the nonduality of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition as a skillful means; the non-arising of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition as a skillful means;

and the non-attainment of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! You should know that, employing the nonduality of the mind dhatu as a skillful means, the non-arising of the mind dhatu as a skillful means, and the non-attainment of the mind dhatu as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions. Employing the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition as a skillful means; the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition as a skillful means;

and the non-attainment of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition as a skillful means, they dedicate these toward the knowledge of all-knowledge and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

Fascicle 107

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