大般若波羅蜜多經

23

“World-Honored One! Why does one take the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicate the merit toward the knowledge of all modes; and cultivate the perfections of generosity, pure discipline, patience, diligence, meditative concentration, and prajnaparamita?”

“Ānanda! The fruition of a pratyekabuddha and the nature of that fruition are empty. Why is this? Because the empty nature of the fruition of a pratyekabuddha and those perfections of generosity, pure discipline, patience, diligence, meditative concentration, and prajnaparamita are not two and are not divided into two.”

“Ānanda! Therefore, it is said that one takes the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicates the merit toward the knowledge of all modes; and cultivates the perfections of generosity, pure discipline, patience, diligence, meditative concentration, and prajnaparamita.”

“World-Honored One! Why does one take the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicate the merit toward the knowledge of all modes;

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

“Ānanda! The fruition of a pratyekabuddha and the nature of that fruition are empty. Why is this? Because the empty nature of the fruition of a pratyekabuddha and the emptiness of the internal through the emptiness of the self-nature of nonexistence are not two and are not divided into two.”

“Ānanda! Therefore, it is said that one takes the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicates the merit toward the knowledge of all modes; and abides in the emptiness of the internal through the emptiness of the self-nature of nonexistence.”

“World-Honored One! Why does one take the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicate the merit toward the knowledge of all modes; and abide in suchness, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ānanda! The fruition of a pratyekabuddha and the nature of that fruition are empty. Why is this? Because the empty nature of the fruition of a pratyekabuddha and suchness through the inconceivable realm are not two and are not divided into two.”

“Ānanda! Therefore, it is said that one takes the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicates the merit toward the knowledge of all modes; and abides in suchness through the inconceivable realm.”

“World-Honored One! Why does one take the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicate the merit toward the knowledge of all modes; and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ānanda! The fruition of a pratyekabuddha and the nature of that fruition are empty. Why is this? Because the empty nature of the fruition of a pratyekabuddha and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.”

“Ānanda! Therefore, it is said that one takes the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicates the merit toward the knowledge of all modes; and abides in the Noble Truths of suffering, its origin, its cessation, and the path.”

“World-Honored One! Why does one take the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicate the merit toward the knowledge of all modes; and cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations?”

“Ānanda! The fruition of a pratyekabuddha and the nature of that fruition are empty. Why is this? Because the empty nature of the fruition of a pratyekabuddha and the four meditative absorptions, the four immeasurables, and the four formless concentrations are not two and are not divided into two.”

“Ānanda! Therefore, it is said that one takes the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicates the merit toward the knowledge of all modes; and cultivates the four meditative absorptions, the four immeasurables, and the four formless concentrations.”

“World-Honored One! Why does one take the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicate the merit toward the knowledge of all modes; and cultivate the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality?”

“Ānanda! The fruition of a pratyekabuddha and the nature of that fruition are empty. Why is this? Because the empty nature of the fruition of a pratyekabuddha and the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are not two and are not divided into two.”

“Ānanda! Therefore, it is said that one takes the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicates the merit toward the knowledge of all modes; and cultivates the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality.”

“World-Honored One! Why does one take the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicate the merit toward the knowledge of all modes; and cultivate the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path?”

“Ānanda! The fruition of a pratyekabuddha and the nature of that fruition are empty. Why is this? Because the empty nature of the fruition of a pratyekabuddha and 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 are not two and are not divided into two.”

“Ānanda! Therefore, it is said that one takes the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicates the merit toward the knowledge of all modes; and cultivates the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path.”

“World-Honored One! Why does one take the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicate the merit toward the knowledge of all modes; and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?”

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

“Ānanda! Therefore, it is said that one takes the nonduality of the fruition of a pratyekabuddha as a skillful means, the non-arising of the fruition of a pratyekabuddha as a skillful means, and the non-attainment of the fruition of a pratyekabuddha as a skillful means; dedicates the merit toward the knowledge of all modes; and cultivates the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.”

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

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

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

“Blessed One! How does one, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, dedicate the merit toward omniscience 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 unique qualities of a Buddha?”

“Ananda! The Pratyekabuddha fruition and the essential nature of the Pratyekabuddha fruition are empty. Why is this? Because the emptiness of the essential nature of the Pratyekabuddha fruition and those ten powers of the Buddha, four fearlessnesses, four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha are not two and are not divided into two.

“Ananda! Therefore, it is said that, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, one dedicates the merit toward omniscience and cultivates 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 unique qualities of a Buddha.”

“Blessed One! How does one, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, dedicate the merit toward omniscience and cultivate the Dharma of never losing mindfulness and the nature of perpetual equanimity?”

“Ananda! The Pratyekabuddha fruition and the essential nature of the Pratyekabuddha fruition are empty. Why is this? Because the emptiness of the essential nature of the Pratyekabuddha fruition and that Dharma of never losing mindfulness and nature of perpetual equanimity are not two and are not divided into two.

“Ananda! Therefore, it is said that, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, one dedicates the merit toward omniscience and cultivates the Dharma of never losing mindfulness and the nature of perpetual equanimity.”

“Blessed One! How does one, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, dedicate the merit toward omniscience and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?”

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

“Ananda! Therefore, it is said that, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, one dedicates the merit toward omniscience and cultivates the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.”

“Blessed One! How does one, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, dedicate the merit toward omniscience and cultivate all dharani gateways and all samadhi gateways?”

“Ananda! The Pratyekabuddha fruition and the essential nature of the Pratyekabuddha fruition are empty. Why is this? Because the emptiness of the essential nature of the Pratyekabuddha fruition and all those dharani gateways and samadhi gateways are not two and are not divided into two.

“Ananda! Therefore, it is said that, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, one dedicates the merit toward omniscience and cultivates all dharani gateways and all samadhi gateways.”

“Blessed One! How does one, taking the nonduality of the great bodhisattva practice as skillful means, taking the non-arising of the great bodhisattva practice as skillful means, and taking the non-apprehension of the great bodhisattva practice as skillful means, dedicate the merit toward omniscience and cultivate the great bodhisattva practice?”

“Ananda! The great bodhisattva practice and the essential nature of the great bodhisattva practice are empty. Why is this? Because the emptiness of the essential nature of the great bodhisattva practice and that great bodhisattva practice are not two and are not divided into two.

“Ananda! Therefore, it is said that, taking the nonduality of the great bodhisattva practice as skillful means, taking the non-arising of the great bodhisattva practice as skillful means, and taking the non-apprehension of the great bodhisattva practice as skillful means, one dedicates the merit toward omniscience and cultivates the great bodhisattva practice.”

“Blessed One! How does one, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, dedicate the merit toward omniscience and cultivate unsurpassed perfect awakening?”

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

“Ananda! Therefore, it is said that, taking the nonduality of the Pratyekabuddha fruition as skillful means, taking the non-arising of the Pratyekabuddha fruition as skillful means, and taking the non-apprehension of the Pratyekabuddha fruition as skillful means, one dedicates the merit toward omniscience and cultivates unsurpassed perfect awakening.”

“Blessed One! How does one, taking the nonduality of the great bodhisattva practice as skillful means, taking the non-arising of the great bodhisattva practice as skillful means, and taking the non-apprehension of the great bodhisattva practice as skillful means, dedicate the merit toward omniscience and cultivate the prajnaparamita of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom?”

“Ananda! The great bodhisattva practice and the essential nature of the great bodhisattva practice are empty. Why is this? Because the emptiness of the essential nature of the great bodhisattva practice and that prajnaparamita of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom are not two and are not divided into two.

“Ananda! Therefore, it is said that, taking the nonduality of the great bodhisattva practice as skillful means, taking the non-arising of the great bodhisattva practice as skillful means, and taking the non-apprehension of the great bodhisattva practice as skillful means, one dedicates the merit toward omniscience and cultivates the prajnaparamita of generosity, pure morality, patient acceptance, diligence, meditative concentration, and wisdom.”

“Blessed One! How does one, taking the nonduality of the great bodhisattva practice as skillful means, taking the non-arising of the great bodhisattva practice as skillful means, and taking the non-apprehension of the great bodhisattva practice as skillful means, dedicate the merit 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 immutable, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of shared characteristics,

the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature?”

Ānanda! The practice of a great bodhisattva and the nature of the practice of a great bodhisattva are empty. Why is this? Because the emptiness of the practice of a great bodhisattva and internal emptiness, up to and including the emptiness of the absence of intrinsic nature, are nondual and not divided into two.

Ānanda! Therefore, it is said that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and abides in internal emptiness, up to and including the emptiness of the absence of intrinsic nature.

Blessed One! Why is it that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and abides in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature detached from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm?

Ānanda! The practice of a great bodhisattva and the nature of the practice of a great bodhisattva are empty. Why is this? Because the emptiness of the practice of a great bodhisattva and suchness, up to and including the inconceivable realm, are nondual and not divided into two.

Ānanda! Therefore, it is said that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and abides in suchness, up to and including the inconceivable realm.

Blessed One! Why is it that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path?

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

Ānanda! Therefore, it is said that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path.

Blessed One! Why is it that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the four meditative absorptions, the four immeasurables, and the four formless attainments?

Ānanda! The practice of a great bodhisattva and the nature of the practice of a great bodhisattva are empty. Why is this? Because the emptiness of the practice of a great bodhisattva and the four meditative absorptions, the four immeasurables, and the four formless attainments are nondual and not divided into two.

Ānanda! Therefore, it is said that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the four meditative absorptions, the four immeasurables, and the four formless attainments.

Blessed One! Why is it that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities?

Ānanda! The practice of a great bodhisattva and the nature of the practice of a great bodhisattva are empty. Why is this? Because the emptiness of the practice of a great bodhisattva and the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual and not divided into two.

Ānanda! Therefore, it is said that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the eight liberations, the eight spheres of mastery, the nine successive attainments, and the ten totalities.

Blessed One! Why is it that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path?

Ānanda! The practice of a great bodhisattva and the nature of the practice of a great bodhisattva are empty. Why is this? Because the emptiness of the practice of a great bodhisattva and 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 are nondual and not divided into two.

Ānanda! Therefore, it is said that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path.

Blessed One! Why is it that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

Ānanda! The practice of a great bodhisattva and the nature of the practice of a great bodhisattva are empty. Why is this? Because the emptiness of the practice of a great bodhisattva and the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness are nondual and not divided into two.

Ānanda! Therefore, it is said that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

Blessed One! Why is it that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the five kinds of eyes and the six superknowledges?

Ānanda! The practice of a great bodhisattva and the nature of the practice of a great bodhisattva are empty. Why is this? Because the emptiness of the practice of a great bodhisattva and the five kinds of eyes and the six superknowledges are nondual and not divided into two.

Ānanda! Therefore, it is said that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the five kinds of eyes and the six superknowledges.

Blessed One! Why is it that, employing the nonduality of the practice of a great bodhisattva as skillful means, employing the nonarising of the practice of a great bodhisattva as skillful means, and employing the nonapprehension of the practice of a great bodhisattva as skillful means, one dedicates the merit toward the knowledge of all knowledge and cultivates the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha?

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

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

Blessed One! Why is it that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity?

Ānanda! The great bodhisattva practices and the nature of the great bodhisattva practices are empty. Why? Because the emptiness of the nature of the great bodhisattva practices and that Dharma of never losing mindfulness and nature of constant equanimity are nondual and not divided into two.

Ānanda! Therefore, it is said that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity.

Blessed One! Why is it that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects?

Ānanda! The great bodhisattva practices and the nature of the great bodhisattva practices are empty. Why? Because the emptiness of the nature of the great bodhisattva practices and that knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects are nondual and not divided into two.

Ānanda! Therefore, it is said that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects.

Blessed One! Why is it that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate all dharani gateways and all samadhi gateways?

Ānanda! The great bodhisattva practices and the nature of the great bodhisattva practices are empty. Why? Because the emptiness of the nature of the great bodhisattva practices and all those dharani gateways and samadhi gateways are nondual and not divided into two.

Ānanda! Therefore, it is said that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate all dharani gateways and all samadhi gateways.

Blessed One! Why is it that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate the great bodhisattva practices?

Ānanda! The great bodhisattva practices and the nature of the great bodhisattva practices are empty. Why? Because the emptiness of the nature of the great bodhisattva practices and those great bodhisattva practices are nondual and not divided into two.

Ānanda! Therefore, it is said that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate the great bodhisattva practices.

Blessed One! Why is it that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate unsurpassed perfect enlightenment?

Ānanda! The great bodhisattva practices and the nature of the great bodhisattva practices are empty. Why? Because the emptiness of the nature of the great bodhisattva practices and that unsurpassed perfect enlightenment are nondual and not divided into two.

Ānanda! Therefore, it is said that, taking the nonduality of the great bodhisattva practices as skillful means, taking the non-arising of the great bodhisattva practices as skillful means, and taking the non-apprehension of the great bodhisattva practices as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate unsurpassed perfect enlightenment.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-apprehension of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate the prajnaparamitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and wisdom?

Ānanda! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why? Because the emptiness of the nature of unsurpassed perfect enlightenment and those prajnaparamitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and wisdom are nondual and not divided into two.

Ānanda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-apprehension of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward the knowledge of all knowledge and cultivate the prajnaparamitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and wisdom.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-apprehension of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward the knowledge of all knowledge and abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics,

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

Ānanda! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why? Because the emptiness of the nature of unsurpassed perfect enlightenment and those emptinesses, from inner emptiness through the emptiness of the self-nature of nonexistence, are nondual and not divided into two.

Ānanda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-apprehension of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward the knowledge of all knowledge and abide in the emptinesses from inner emptiness through the emptiness of the self-nature of nonexistence.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-apprehension of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward the knowledge of all knowledge and abide in suchness, the dharma realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of empty space, and the inconceivable realm?

Ānanda! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why? Because the emptiness of the nature of unsurpassed perfect enlightenment and those, from suchness through the inconceivable realm, are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and abide in true suchness, up to and including the inconceivable realm.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

Ananda! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why is this? Because the emptiness of the nature of unsurpassed perfect enlightenment and those Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and abide in the Noble Truths of suffering, its origin, its cessation, and the path.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why is this? Because the emptiness of the nature of unsurpassed perfect enlightenment and those four dhyanas, four immeasurables, and four formless absorptions are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?

Ananda! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why is this? Because the emptiness of the nature of unsurpassed perfect enlightenment and those eight liberations, eight spheres of mastery, nine successive absorptions, and ten totalities are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit 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! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why is this? Because the emptiness of the nature of unsurpassed perfect enlightenment and those four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit 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.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness?

Ananda! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why is this? Because the emptiness of the nature of unsurpassed perfect enlightenment and those gateways to liberation through emptiness, signlessness, and wishlessness are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the gateway to liberation through emptiness, the gateway to liberation through signlessness, and the gateway to liberation through wishlessness.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the five kinds of eyes and the six superknowledges?

Ananda! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why is this? Because the emptiness of the nature of unsurpassed perfect enlightenment and those five kinds of eyes and six superknowledges are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the five kinds of eyes and the six superknowledges.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha?

Ananda! Unsurpassed perfect enlightenment and the nature of unsurpassed perfect enlightenment are empty. Why is this? Because the emptiness of the nature of unsurpassed perfect enlightenment and those ten powers of the Buddha, four fearlessnesses, four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and eighteen unique qualities of a Buddha are not two and are not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Buddha’s ten powers, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha.

Blessed One! Why is it that, taking the nonduality of unsurpassed perfect enlightenment as skillful means, taking the non-arising of unsurpassed perfect enlightenment as skillful means, and taking the non-attainment of unsurpassed perfect enlightenment as skillful means, they dedicate the merit toward omniscient wisdom and cultivate the Dharma of never losing mindfulness and the nature of constant equanimity?

Ananda! The supreme state of awakening and the nature of the supreme state of awakening are empty. Why? Because the emptiness of the supreme state of awakening and the qualities of never forgetting and constant equanimity are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the supreme state of awakening as a skillful means, the non-arising of the supreme state of awakening as a skillful means, and the non-attainment of the supreme state of awakening as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the qualities of never forgetting and constant equanimity.

Blessed One! Why does one, taking the nonduality of the supreme state of awakening as a skillful means, the non-arising of the supreme state of awakening as a skillful means, and the non-attainment of the supreme state of awakening as a skillful means, dedicate the merit toward the knowledge of all-knowledge and cultivate the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects?

Ananda! The supreme state of awakening and the nature of the supreme state of awakening are empty. Why? Because the emptiness of the supreme state of awakening and the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the supreme state of awakening as a skillful means, the non-arising of the supreme state of awakening as a skillful means, and the non-attainment of the supreme state of awakening as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the knowledge of all things, the knowledge of the aspects of the path, and the knowledge of all aspects.

Blessed One! Why does one, taking the nonduality of the supreme state of awakening as a skillful means, the non-arising of the supreme state of awakening as a skillful means, and the non-attainment of the supreme state of awakening as a skillful means, dedicate the merit toward the knowledge of all-knowledge and cultivate all dharani gateways and all samadhi gateways?

Ananda! The supreme state of awakening and the nature of the supreme state of awakening are empty. Why? Because the emptiness of the supreme state of awakening and all dharani gateways and all samadhi gateways are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the supreme state of awakening as a skillful means, the non-arising of the supreme state of awakening as a skillful means, and the non-attainment of the supreme state of awakening as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates all dharani gateways and all samadhi gateways.

Blessed One! Why does one, taking the nonduality of the supreme state of awakening as a skillful means, the non-arising of the supreme state of awakening as a skillful means, and the non-attainment of the supreme state of awakening as a skillful means, dedicate the merit toward the knowledge of all-knowledge and cultivate the practices of great bodhisattvas?

Ananda! The supreme state of awakening and the nature of the supreme state of awakening are empty. Why? Because the emptiness of the supreme state of awakening and the practices of great bodhisattvas are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the supreme state of awakening as a skillful means, the non-arising of the supreme state of awakening as a skillful means, and the non-attainment of the supreme state of awakening as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the practices of great bodhisattvas.

Blessed One! Why does one, taking the nonduality of the supreme state of awakening as a skillful means, the non-arising of the supreme state of awakening as a skillful means, and the non-attainment of the supreme state of awakening as a skillful means, dedicate the merit toward the knowledge of all-knowledge and cultivate the supreme state of awakening?

Ananda! The supreme state of awakening and the nature of the supreme state of awakening are empty. Why? Because the emptiness of the supreme state of awakening and the supreme state of awakening are nondual and not divided into two.

Ananda! Therefore, it is said that, taking the nonduality of the supreme state of awakening as a skillful means, the non-arising of the supreme state of awakening as a skillful means, and the non-attainment of the supreme state of awakening as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the supreme state of awakening.

Ananda! You should know that, by means of this prajnaparamita, one is able to dedicate the merit toward the knowledge of all-knowledge. Furthermore, by dedicating the merit toward the knowledge of all-knowledge, one is able to cultivate generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita to ultimate perfection. Therefore, with respect to generosity, pure morality, patient acceptance, diligence, meditation, and prajnaparamita, this prajnaparamita is the honored Dharma and the guiding Dharma.

Ananda! You should know that, by means of this prajnaparamita, one is able to dedicate the merit toward the knowledge of all-knowledge. Furthermore, by dedicating the merit toward the knowledge of all-knowledge, one is able to abide in inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute 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 unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence, to ultimate perfection.

Therefore, with respect to inner emptiness through the emptiness of the self-nature of nonexistence, this prajnaparamita is the honored Dharma and the guiding Dharma.

Ananda! You should know that, by means of this prajnaparamita, one is able to dedicate the merit toward the knowledge of all-knowledge. Furthermore, by dedicating the merit toward the knowledge of all-knowledge, one is able to abide in suchness, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm, to ultimate perfection. Therefore, with respect to suchness through the inconceivable realm, this prajnaparamita is the honored Dharma and the guiding Dharma.

Ananda! You should know that, by means of this prajnaparamita, one is able to dedicate the merit toward the knowledge of all-knowledge. Furthermore, by dedicating the merit toward the knowledge of all-knowledge, one is able to abide in the Noble Truths of suffering, its origin, its cessation, and the path, to ultimate perfection. Therefore, with respect to abiding in the Noble Truths of suffering, its origin, its cessation, and the path, this prajnaparamita is the honored Dharma and the guiding Dharma.

Ananda! You should know that, by means of this prajnaparamita, one is able to dedicate the merit toward the knowledge of all-knowledge. Furthermore, by dedicating the merit toward the knowledge of all-knowledge, one is able to abide in the Noble Truth of suffering, the Noble Truth of its origin, the Noble Truth of its cessation, and the Noble Truth of the path, to ultimate perfection. Therefore, with respect to the Noble Truths of suffering, its origin, its cessation, and the path, this prajnaparamita is the honored Dharma and the guiding Dharma.

Ananda! You should know that, by means of this prajnaparamita, one is able to dedicate the merit toward the knowledge of all-knowledge. Furthermore, by dedicating the merit toward the knowledge of all-knowledge, one is able to cultivate the four meditative absorptions, the four immeasurables, and the four formless concentrations to ultimate perfection. Therefore, with respect to the four meditative absorptions, the four immeasurables, and the four formless concentrations, this prajnaparamita is the honored Dharma and the guiding Dharma.

Ananda! You should know that, by means of this prajnaparamita, one is able to dedicate the merit toward the knowledge of all-knowledge. Furthermore, by dedicating the merit toward the knowledge of all-knowledge, one is able to cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality to ultimate perfection. Therefore, with respect to the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, this prajnaparamita is the honored Dharma and the guiding Dharma.

Ananda, you should know that, by means of this prajnaparamita, one is able to dedicate merit toward the knowledge of all-knowing wisdom. Moreover, by dedicating merit toward the knowledge of all-knowing wisdom, one is able to 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 to their ultimate perfection. Therefore, this prajnaparamita is the honored Dharma and the guiding Dharma for those four foundations of mindfulness, four right efforts, four bases of spiritual power, five faculties, five powers, seven factors of enlightenment, and eightfold noble path.

Ananda, you should know that, by means of this prajnaparamita, one is able to dedicate merit toward the knowledge of all-knowing wisdom. Moreover, by dedicating merit toward the knowledge of all-knowing wisdom, one is able to cultivate the gateways to liberation of emptiness, signlessness, and wishlessness to their ultimate perfection. Therefore, this prajnaparamita is the honored Dharma and the guiding Dharma for those gateways to liberation of emptiness, signlessness, and wishlessness.

Ananda, you should know that, by means of this prajnaparamita, one is able to dedicate merit toward the knowledge of all-knowing wisdom. Moreover, by dedicating merit toward the knowledge of all-knowing wisdom, one is able to cultivate the five kinds of eyes and the six superknowledges to their ultimate perfection. Therefore, this prajnaparamita is the honored Dharma and the guiding Dharma for those five kinds of eyes and six superknowledges.

Ananda, you should know that, by means of this prajnaparamita, one is able to dedicate merit toward the knowledge of all-knowing wisdom. Moreover, by dedicating merit toward the knowledge of all-knowing wisdom, one is able to cultivate the ten powers of a Buddha, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha to their ultimate perfection. Therefore, this prajnaparamita is the honored Dharma and the guiding Dharma for 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.

Ananda, you should know that, by means of this prajnaparamita, one is able to dedicate merit toward the knowledge of all-knowing wisdom. Moreover, by dedicating merit toward the knowledge of all-knowing wisdom, one is able to cultivate the Dharma of never forgetting and the nature of constant equanimity to their ultimate perfection. Therefore, this prajnaparamita is the honored Dharma and the guiding Dharma for that Dharma of never forgetting and nature of constant equanimity.

Ananda, you should know that, by means of this prajnaparamita, one is able to dedicate merit toward the knowledge of all-knowing wisdom. Moreover, by dedicating merit toward the knowledge of all-knowing wisdom, one is able to cultivate the knowledge of all things, the knowledge of the aspects of the paths, and the knowledge of all aspects to their ultimate perfection. Therefore, this prajnaparamita is the honored Dharma and the guiding Dharma for that knowledge of all things, knowledge of the aspects of the paths, and knowledge of all aspects.

Ananda, you should know that, by means of this prajnaparamita, one is able to dedicate merit toward the knowledge of all-knowing wisdom. Moreover, by dedicating merit toward the knowledge of all-knowing wisdom, one is able to cultivate all dharani gateways and all samadhi gateways to their ultimate perfection. Therefore, this prajnaparamita is the honored Dharma and the guiding Dharma for all those dharani gateways and samadhi gateways.

Ananda, you should know that, by means of this prajnaparamita, one is able to dedicate merit toward the knowledge of all-knowing wisdom. Moreover, by dedicating merit toward the knowledge of all-knowing wisdom, one is able to cultivate the practices of great bodhisattvas to their ultimate perfection. Therefore, this prajnaparamita is the honored Dharma and the guiding Dharma for those practices of great bodhisattvas.

Ananda, you should know that, by means of this prajnaparamita, one is able to dedicate merit toward the knowledge of all-knowing wisdom. Moreover, by dedicating merit toward the knowledge of all-knowing wisdom, one is able to cultivate unsurpassed perfect enlightenment to its ultimate perfection. Therefore, this prajnaparamita is the honored Dharma and the guiding Dharma for that unsurpassed perfect enlightenment.

Fascicle 125

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