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

📖10,927 words · ~44 min read

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Interpreted by Inti AI (English)

🪷 AI interpretation

“Blessed One, how, by taking the nonduality of all dharani gateways as a means, the non-arising of all dharani gateways as a means, and the non-apprehension of all dharani gateways as a means, do they dedicate the merit toward all-knowledge and cultivate the prajnaparamitas of generosity, pure conduct, patient acceptance, diligence, meditative concentration, and wisdom?”

“Ananda, all dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and those prajnaparamitas of generosity, pure conduct, patient acceptance, diligence, meditative concentration, and wisdom are nondual and not divided into two.”

“Blessed One, how, by taking the nonduality of all samadhi gateways as a means, the non-arising of all samadhi gateways as a means, and the non-apprehension of all samadhi gateways as a means, do they dedicate the merit toward all-knowledge and cultivate the prajnaparamitas of generosity, pure conduct, patient acceptance, diligence, meditative concentration, and wisdom?”

“Ananda, all samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and those prajnaparamitas of generosity, pure conduct, patient acceptance, diligence, meditative concentration, and wisdom are nondual and not divided into two.

“Therefore, Ananda, it is said that, by taking the nonduality of all dharani gateways and so forth as a means, the non-arising of all dharani gateways and so forth as a means, and the non-apprehension of all dharani gateways and so forth as a means, they dedicate the merit toward all-knowledge and cultivate the prajnaparamitas of generosity, pure conduct, patient acceptance, diligence, meditative concentration, and wisdom.”

“Blessed One, how, by taking the nonduality of all dharani gateways as a means, the non-arising of all dharani gateways as a means, and the non-apprehension of all dharani gateways as a means, do they dedicate the merit toward all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable,

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

“Ananda, all dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and the emptiness of the internal through the emptiness of the self-nature of nonexistence are nondual and not divided into two.”

“Blessed One, how, by taking the nonduality of all samadhi gateways as a means, the non-arising of all samadhi gateways as a means, and the non-apprehension of all samadhi gateways as a means, do they dedicate the merit toward all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable,

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

“Ananda, all samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and the emptiness of the internal through the emptiness of the self-nature of nonexistence are nondual and not divided into two.

“Therefore, Ananda, it is said that, by taking the nonduality of all dharani gateways and so forth as a means, the non-arising of all dharani gateways and so forth as a means, and the non-apprehension of all dharani gateways and so forth as a means, they dedicate the merit toward all-knowledge and abide in the emptiness of the internal through the emptiness of the self-nature of nonexistence.”

“Ananda, all dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and suchness through the inconceivable realm are nondual and not divided into two.”

“Ananda, all samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and suchness through the inconceivable realm are nondual and not divided into two.

“Therefore, Ananda, it is said that, by taking the nonduality of all dharani gateways and so forth as a means, the non-arising of all dharani gateways and so forth as a means, and the non-apprehension of all dharani gateways and so forth as a means, they dedicate the merit toward all-knowledge and abide in suchness through the inconceivable realm.”

“Ananda, all dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.”

“Ananda, all samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and the Noble Truths of suffering, its origin, its cessation, and the path are nondual and not divided into two.

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

“Blessed One, how, by taking the nonduality of all dharani gateways as a means, the non-arising of all dharani gateways as a means, and the non-apprehension of all dharani gateways as a means, do they dedicate the merit toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

“Ānanda, all dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and those four dhyanas, four immeasurables, and four formless attainments are neither two nor divided into two.”

“Blessed One, how, by taking the nonduality of all samadhi gateways as a means, the non-arising of all samadhi gateways as a means, and the non-apprehension of all samadhi gateways as a means, do they dedicate the merit toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

“Ānanda, all samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and those four dhyanas, four immeasurables, and four formless attainments are neither two nor divided into two.

“Ānanda, therefore it is said that, by taking the nonduality of all dharani gateways and so forth as a means, the non-arising of all dharani gateways and so forth as a means, and the non-apprehension of all dharani gateways and so forth as a means, they dedicate the merit toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless attainments.”

“Blessed One, how, by taking the nonduality of all dharani gateways as a means, the non-arising of all dharani gateways as a means, and the non-apprehension of all dharani gateways as a means, do they dedicate the merit toward omniscient wisdom and cultivate the eight liberations, the eight bases of mastery, the nine successive attainments, and the ten totalities?”

“Ānanda, all dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and those eight liberations, eight bases of mastery, nine successive attainments, and ten totalities are neither two nor divided into two.”

“Blessed One, how, by taking the nonduality of all samadhi gateways as a means, the non-arising of all samadhi gateways as a means, and the non-apprehension of all samadhi gateways as a means, do they dedicate the merit toward omniscient wisdom and cultivate the eight liberations, the eight bases of mastery, the nine successive attainments, and the ten totalities?”

“Ānanda, all samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and those eight liberations, eight bases of mastery, nine successive attainments, and ten totalities are neither two nor divided into two.

“Ānanda, therefore it is said that, by taking the nonduality of all dharani gateways and so forth as a means, the non-arising of all dharani gateways and so forth as a means, and the non-apprehension of all dharani gateways and so forth as a means, they dedicate the merit toward omniscient wisdom and cultivate the eight liberations, the eight bases of mastery, the nine successive attainments, and the ten totalities.”

“Blessed One, how, by taking the nonduality of all dharani gateways as a means, the non-arising of all dharani gateways as a means, and the non-apprehension of all dharani gateways as a means, do they dedicate the merit toward omniscient wisdom 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?”

“Ānanda, all dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways 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 neither two nor divided into two.”

“Blessed One, how, by taking the nonduality of all samadhi gateways as a means, the non-arising of all samadhi gateways as a means, and the non-apprehension of all samadhi gateways as a means, do they dedicate the merit toward omniscient wisdom 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?”

“Ānanda, all samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways 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 neither two nor divided into two.

“Ānanda, therefore it is said that, by taking the nonduality of all dharani gateways and so forth as a means, the non-arising of all dharani gateways and so forth as a means, and the non-apprehension of all dharani gateways and so forth as a means, they dedicate the merit toward omniscient wisdom 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 all dharani gateways as a means, the non-arising of all dharani gateways as a means, and the non-apprehension of all dharani gateways as a means, do they dedicate the merit toward omniscient wisdom and cultivate the gateway of liberation through emptiness, the gateway of liberation through signlessness, and the gateway of liberation through wishlessness?”

“Ānanda, all dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and those gateways of liberation through emptiness, signlessness, and wishlessness are neither two nor divided into two.”

“Blessed One, how, by taking the nonduality of all samadhi gateways as a means, the non-arising of all samadhi gateways as a means, and the non-apprehension of all samadhi gateways as a means, do they dedicate the merit toward omniscient wisdom and cultivate the gateway of liberation through emptiness, the gateway of liberation through signlessness, and the gateway of liberation through wishlessness?”

“Ānanda, all samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and those gateways of liberation through emptiness, signlessness, and wishlessness are neither two nor divided into two.

“Ānanda, therefore it is said that, by taking the nonduality of all dharani gateways and so forth as a means, the non-arising of all dharani gateways and so forth as a means, and the non-apprehension of all dharani gateways and so forth as a means, they dedicate the merit toward omniscient wisdom and cultivate the gateway of liberation through emptiness, the gateway of liberation through signlessness, and the gateway of liberation through wishlessness.”

“Ānanda, all dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and those five kinds of eyes and six superknowledges are neither two nor divided into two.”

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

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

“Blessed One! How does one, using the nonduality of all dharani gateways as a skillful means, the non-arising of all dharani gateways as a skillful means, and the non-apprehension of all dharani gateways as a skillful means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! All dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and those ten powers of the Buddha, four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of all samadhi gateways as a skillful means, the non-arising of all samadhi gateways as a skillful means, and the non-apprehension of all samadhi gateways as a skillful means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

“Ananda! All samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and those ten powers of the Buddha, four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of all dharani gateways as a skillful means, the non-arising of all dharani gateways as a skillful means, and the non-apprehension of all dharani gateways as a skillful means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity?”

“Ananda! All dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and that Dharma of non-forgetfulness and nature of perpetual equanimity are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of all samadhi gateways as a skillful means, the non-arising of all samadhi gateways as a skillful means, and the non-apprehension of all samadhi gateways as a skillful means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the Dharma of non-forgetfulness and the nature of perpetual equanimity?”

“Ananda! All samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and that Dharma of non-forgetfulness and nature of perpetual equanimity are nondual and not divided into two.”

“Blessed One! How does one, using the nonduality of all dharani gateways as a skillful means, the non-arising of all dharani gateways as a skillful means, and the non-apprehension of all dharani gateways as a skillful means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the knowledge of all things, the knowledge of paths, and the knowledge of all aspects?”

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

“Blessed One! How does one, using the nonduality of all samadhi gateways as a skillful means, the non-arising of all samadhi gateways as a skillful means, and the non-apprehension of all samadhi gateways as a skillful means, dedicate the merit toward the knowledge of all-knowing wisdom and cultivate the knowledge of all things, the knowledge of paths, and the knowledge of all aspects?”

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

“Ananda! All dharani gateways and the nature of all dharani gateways are empty. Why is this? Because the emptiness of the nature of all dharani gateways and those dharani gateways and samadhi gateways are nondual and not divided into two.”

“Ananda! All samadhi gateways and the nature of all samadhi gateways are empty. Why is this? Because the emptiness of the nature of all samadhi gateways and those dharani gateways and samadhi gateways are nondual and not divided into two.”

“Blessed One! How, by taking the nonduality of all dharani gateways as a skillful means, the non-arising of all dharani gateways as a skillful means, and the non-apprehension of all dharani gateways as a skillful means, do they dedicate these toward omniscience and cultivate the practices of a great bodhisattva?”

“Ananda! All dharani gateways and the nature of all dharani gateways are empty. Why? Because the emptiness of the nature of all dharani gateways and those practices of a great bodhisattva are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of all samadhi gateways as a skillful means, the non-arising of all samadhi gateways as a skillful means, and the non-apprehension of all samadhi gateways as a skillful means, do they dedicate these toward omniscience and cultivate the practices of a great bodhisattva?”

“Ananda! All samadhi gateways and the nature of all samadhi gateways are empty. Why? Because the emptiness of the nature of all samadhi gateways and those practices of a great bodhisattva are not two and are not divided into two.”

“Ananda! Therefore, it is said that, by taking the nonduality of all dharani gateways and so forth as a skillful means, the non-arising of all dharani gateways and so forth as a skillful means, and the non-apprehension of all dharani gateways and so forth as a skillful means, they dedicate these toward omniscience and cultivate the practices of a great bodhisattva.

“Ananda! All dharani gateways and the nature of all dharani gateways are empty. Why? Because the emptiness of the nature of all dharani gateways and that unsurpassed perfect awakening are not two and are not divided into two.”

“Ananda! All samadhi gateways and the nature of all samadhi gateways are empty. Why? Because the emptiness of the nature of all samadhi gateways and that unsurpassed perfect awakening are not two and are not divided into two.”

“Ananda! The path of stream-entry, the fruit of stream-entry, and the nature of the path and fruit of stream-entry are empty. Why? Because the emptiness of the nature of the path and fruit of stream-entry and that 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 path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means; the non-arising of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means;

“Ananda! The path of once-returning through the fruit of arhatship, and the nature of the path of once-returning through the fruit of arhatship, are empty. Why? Because the emptiness of the nature of the path of once-returning through the fruit of arhatship 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 is said that, by taking the nonduality of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, the non-arising of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, and the non-apprehension of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, they dedicate these toward omniscience and cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita.

“Blessed One! How, by taking the nonduality of the path of stream-entry and the fruit of stream-entry as a skillful means, the non-arising of the path of stream-entry and the fruit of stream-entry as a skillful means, and the non-apprehension of the path of stream-entry and the fruit of stream-entry as a skillful means, do they dedicate these toward omniscience 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?”

“Ananda! The path of stream-entry, the fruit of stream-entry, and the nature of the path and fruit of stream-entry are empty. Why? Because the emptiness of the nature of the path and fruit of stream-entry and the emptiness of the internal through the emptiness of the self-nature of nonexistence are not two and are not divided into two.”

and the non-apprehension of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, do they dedicate these toward omniscience 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?”

“Ananda! The path of once-returning through the fruit of arhatship, and the nature of the path of once-returning through the fruit of arhatship, are empty. Why? Because the emptiness of the nature of the path of once-returning through the fruit of arhatship and the emptiness of the internal through the emptiness of 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 path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, the non-arising of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, and the non-apprehension of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, they dedicate these toward omniscience and abide in the emptiness of the internal through the emptiness of the self-nature of nonexistence.”

“Blessed One! Why, taking the nonduality of the path of stream-entry and the fruit of stream-entry as a skillful means, taking the non-arising of the path of stream-entry and the fruit of stream-entry as a skillful means, and taking the non-apprehension of the path of stream-entry and the fruit of stream-entry as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ananda! The path of stream-entry, the fruit of stream-entry, and the nature of the path of stream-entry and the fruit of stream-entry are empty. Why? Because the emptiness of the path of stream-entry and the fruit of stream-entry is neither two nor divided into two from suchness through the inconceivable realm.

“Blessed One! Why, taking the nonduality of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, taking the non-arising of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, and taking the non-apprehension of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, the nature free from falsity,

the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ananda! The path of once-returning through the fruit of arhatship, and the nature of the path of once-returning through the fruit of arhatship, are empty. Why? Because the emptiness of the path of once-returning through the fruit of arhatship is neither two nor divided into two from suchness through the inconceivable realm.

“Ananda! Therefore, it is said that, taking the nonduality of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, taking the non-arising of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, and taking the non-apprehension of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, one dedicates the merit toward omniscience and abides in suchness through the inconceivable realm.

“Blessed One! Why, taking the nonduality of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, taking the non-arising of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, and taking the non-apprehension of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, does one dedicate the merit toward omniscience and abide in the noble truths of suffering, its origin, its cessation, and the path?”

“Ananda! The path of once-returning through the fruit of arhatship, and the nature of the path of once-returning through the fruit of arhatship, are empty. Why? Because the emptiness of the path of once-returning through the fruit of arhatship is neither two nor divided into two from the noble truths of suffering, its origin, its cessation, and the path.

“Blessed One! Why, taking the nonduality of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, taking the non-arising of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, and taking the non-apprehension of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, does one dedicate the merit toward omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless attainments?”

“Ananda! The path of once-returning through the fruit of arhatship, and the nature of the path of once-returning through the fruit of arhatship, are empty. Why? Because the emptiness of the path of once-returning through the fruit of arhatship is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless attainments.

“Ananda! Therefore, it is said that, taking the nonduality of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, taking the non-arising of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, and taking the non-apprehension of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the four dhyanas, the four immeasurables, and the four formless attainments.

“Blessed One! Why, taking the nonduality of the path of stream-entry and the fruit of stream-entry as a skillful means, taking the non-arising of the path of stream-entry and the fruit of stream-entry as a skillful means, and taking the non-apprehension of the path of stream-entry and the fruit of stream-entry as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality?”

“Blessed One! Why, taking the nonduality of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, taking the non-arising of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, and taking the non-apprehension of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means, does one dedicate the merit toward omniscience and cultivate the eight liberations, the eight spheres of mastery, the nine successive attainments,

and the ten spheres of totality?”

“Ananda! The path of once-returning through the fruit of arhatship, and the nature of the path of once-returning through the fruit of arhatship, are empty. Why? Because the emptiness of the path of once-returning through the fruit of arhatship is neither two nor divided into two from the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality.

“Ananda! Therefore, it is said that, taking the nonduality of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, taking the non-arising of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, and taking the non-apprehension of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, one dedicates the merit toward omniscience and cultivates the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality.”

“Blessed One! How, by taking the nonduality of the path of stream-entry and the fruit of stream-entry as a skillful means, the non-arising of the path of stream-entry and the fruit of stream-entry as a skillful means, and the non-apprehension of the path of stream-entry and the fruit of stream-entry as a skillful means, does one dedicate the merit toward all-knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path?”

“Ānanda! The path of stream-entry, the fruit of stream-entry, and the essential nature of the path of stream-entry and the fruit of stream-entry are empty. Why? Because the emptiness of the essential nature of the path of stream-entry and the fruit of stream-entry is neither two nor divided into two from those four foundations of mindfulness, four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path.

and the non-apprehension of the path of once-returning and the fruit of once-returning, the path of non-returning and the fruit of non-returning, and the path of arhatship and the fruit of arhatship as a skillful means, does one dedicate the merit toward all-knowledge and cultivate the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path?”

“Ānanda! From the path of once-returning through the fruit of arhatship, both these and their essential natures are empty. Why? Because the emptiness of the essential nature of everything from the path of once-returning through the fruit of arhatship is neither two nor divided into two from those four foundations of mindfulness, four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eight factors of the Noble Path.

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

“Ānanda! The path of stream-entry, the fruit of stream-entry, and the essential nature of the path of stream-entry and the fruit of stream-entry are empty. Why? Because the emptiness of the essential nature of the path of stream-entry and the fruit of stream-entry is neither two nor divided into two from those gateways to liberation through emptiness, signlessness, and wishlessness.

and the non-apprehension of the path of once-returning and the fruit of once-returning, the path of non-returning and the fruit of non-returning, and the path of arhatship and the fruit of arhatship as a skillful means, does one dedicate the merit toward all-knowledge and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

“Ānanda! From the path of once-returning through the fruit of arhatship, both these and their essential natures are empty. Why? Because the emptiness of the essential nature of everything from the path of once-returning through the fruit of arhatship is neither two nor divided into two from those gateways to liberation through emptiness, signlessness, and wishlessness.

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

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

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

“Ānanda! The path of stream-entry, the fruit of stream-entry, and the essential nature of the path of stream-entry and the fruit of stream-entry are empty. Why? Because the emptiness of the essential nature of the path of stream-entry and the fruit of stream-entry is neither two nor divided into two from those ten powers of a Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha.

and the non-apprehension of the path of once-returning and the fruit of once-returning, the path of non-returning and the fruit of non-returning, and the path of arhatship and the fruit of arhatship as a skillful means, does one dedicate the merit toward all-knowledge and cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?”

Ananda! The path of the once-returner through to the fruit of arhatship, and the intrinsic nature of the path of the once-returner through to the fruit of arhatship, are empty. Why? Because the emptiness of the intrinsic nature of the path of the once-returner through to the fruit of arhatship and those ten powers of a Buddha, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means; taking the non-arising of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means; and taking the non-apprehension of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, one dedicates them toward the knowledge of all-knowledge and cultivates the ten powers of a Buddha, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen distinctive qualities of a Buddha.

Blessed One! Why does one, taking the nonduality of the path of stream-entry and the fruit of stream-entry as a skillful means, taking the non-arising of the path of stream-entry and the fruit of stream-entry as a skillful means, and taking the non-apprehension of the path of stream-entry and the fruit of stream-entry as a skillful means, dedicate them toward the knowledge of all-knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

Ananda! The path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path of stream-entry and the fruit of stream-entry are empty. Why? Because the emptiness of the intrinsic nature of the path of stream-entry and the fruit of stream-entry and that Dharma of non-forgetfulness and nature of constant equanimity are nondual and not divided into two.

and taking the non-apprehension of the path of the once-returner, the fruit of once-returning, the path of the non-returner, the fruit of non-returning, the path of the arhat, and the fruit of arhatship as a skillful means, dedicate them toward the knowledge of all-knowledge and cultivate the Dharma of non-forgetfulness and the nature of constant equanimity?

Ananda! The path of the once-returner through to the fruit of arhatship, and the intrinsic nature of the path of the once-returner through to the fruit of arhatship, are empty. Why? Because the emptiness of the intrinsic nature of the path of the once-returner through to the fruit of arhatship and that Dharma of non-forgetfulness and nature of constant equanimity are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means; taking the non-arising of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means; and taking the non-apprehension of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, one dedicates them toward the knowledge of all-knowledge and cultivates the Dharma of non-forgetfulness and the nature of constant equanimity.

Blessed One! Why does one, taking the nonduality of the path of stream-entry and the fruit of stream-entry as a skillful means, taking the non-arising of the path of stream-entry and the fruit of stream-entry as a skillful means, and taking the non-apprehension of the path of stream-entry and the fruit of stream-entry as a skillful means, dedicate them toward the knowledge of all-knowledge and cultivate the knowledge of all phenomena, the knowledge of the aspects of the paths, and the knowledge of all aspects?

Ananda! The path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path of stream-entry and the fruit of stream-entry are empty. Why? Because the emptiness of the intrinsic nature of the path of stream-entry and the fruit of stream-entry and that knowledge of all phenomena, knowledge of the aspects of the paths, and knowledge of all aspects are nondual and not divided into two.

and taking the non-apprehension of the path of the once-returner, the fruit of once-returning, the path of the non-returner, the fruit of non-returning, the path of the arhat, and the fruit of arhatship as a skillful means, dedicate them toward the knowledge of all-knowledge and cultivate the knowledge of all phenomena, the knowledge of the aspects of the paths, and the knowledge of all aspects?

Ananda! The path of the once-returner through to the fruit of arhatship, and the intrinsic nature of the path of the once-returner through to the fruit of arhatship, are empty. Why? Because the emptiness of the intrinsic nature of the path of the once-returner through to the fruit of arhatship and that knowledge of all phenomena, knowledge of the aspects of the paths, and knowledge of all aspects are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means; taking the non-arising of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means; and taking the non-apprehension of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means, one dedicates them toward the knowledge of all-knowledge and cultivates the knowledge of all phenomena, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Ananda! The path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path of stream-entry and the fruit of stream-entry are empty. Why? Because the emptiness of the intrinsic nature of the path of stream-entry and the fruit of stream-entry and those dharani gateways and samadhi gateways are nondual and not divided into two.

Blessed One! Why does one, taking the nonduality of the path of the once-returner, the fruit of once-returning, the path of the non-returner, the fruit of non-returning, the path of the arhat, and the fruit of arhatship as a skillful means; taking the non-arising of the path of the once-returner, the fruit of once-returning, the path of the non-returner, the fruit of non-returning, the path of the arhat, and the fruit of arhatship as a skillful means; and taking the non-apprehension of the path of the once-returner, the fruit of once-returning, the path of the non-returner, the fruit of non-returning, the path of the arhat, and the fruit of arhatship as a skillful means, dedicate them toward the knowledge of all-knowledge and cultivate all dharani gateways and all samadhi gateways?

Ananda! The path of stream-entry, the fruit of stream-entry, and the intrinsic nature of the path of stream-entry and the fruit of stream-entry are empty. Why? Because the emptiness of the intrinsic nature of the path of stream-entry and the fruit of stream-entry and those practices of a great bodhisattva are nondual and not divided into two.

Khanh Hy! Therefore, it should be said that, taking the nonduality of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means; taking the non-arising of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means; taking the non-apprehension of the path of stream-entry, the fruit of stream-entry, and so forth as a skillful means; and dedicating these to the knowledge of all-knowledge, great bodhisattvas cultivate the bodhisattva practices.

Blessed One! Why, taking the nonduality of the path of stream-entry and the fruit of stream-entry as a skillful means, taking the non-arising of the path of stream-entry and the fruit of stream-entry as a skillful means, taking the non-apprehension of the path of stream-entry and the fruit of stream-entry as a skillful means, and dedicating these to the knowledge of all-knowledge, do they cultivate the unsurpassed fruit of awakening?

Khanh Hy! The path of stream-entry, the fruit of stream-entry, and the essential nature of the path of stream-entry and the fruit of stream-entry are empty. Why? Because the emptiness of the essential nature of the path of stream-entry and the fruit of stream-entry is neither two nor divided into two from that unsurpassed fruit of awakening.

Blessed One! Why, taking the nonduality of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means; taking the non-arising of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means; taking the non-apprehension of the path of once-returning, the fruit of once-returning, the path of non-returning, the fruit of non-returning, the path of arhatship, and the fruit of arhatship as a skillful means; and dedicating these to the knowledge of all-knowledge, do they cultivate the unsurpassed fruit of awakening?

Khanh Hy! The path of once-returning through the fruit of arhatship, and the essential nature of the path of once-returning through the fruit of arhatship, are empty. Why? Because the emptiness of the essential nature of the path of once-returning through the fruit of arhatship is neither two nor divided into two from that unsurpassed fruit of awakening.

Fascicle 124

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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