大般若波羅蜜多經

12

“Blessed One! Why, by taking the nonduality of the body dhatu as a skillful means, the non-arising of the body dhatu as a skillful means, and the non-attainment of the body dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of non-apprehensibility, the emptiness of non-nature, the emptiness of own-nature, and the emptiness of non-nature and own-nature?”

“Ananda! The body dhatu and the nature of the body dhatu are empty. Why is this so? Because the empty nature of the body dhatu and the emptiness of the internal, through to the emptiness of non-nature and own-nature, are not two and are not divided into two.”

“Blessed One! Why, by taking as a skillful means the nonduality of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition; by taking as a skillful means the non-arising of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition;

and by taking as a skillful means the non-attainment of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, does one dedicate the merit toward the knowledge of all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of non-apprehensibility, the emptiness of non-nature, the emptiness of own-nature, and the emptiness of non-nature and own-nature?”

“Ananda! The tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, as well as the nature of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, are empty. Why is this so? Because the empty nature of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition, and the emptiness of the internal, through to the emptiness of non-nature and own-nature, are not two and are not divided into two.”

“Ananda! Therefore it is said that, by taking the nonduality of the body dhatu and so forth as a skillful means, the non-arising of the body dhatu and so forth as a skillful means, and the non-attainment of the body dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and abides in the emptiness of the internal, through to the emptiness of non-nature and own-nature.”

“Blessed One! Why, by taking the nonduality of the mind dhatu as a skillful means, the non-arising of the mind dhatu as a skillful means, and the non-attainment of the mind dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

the emptiness of non-apprehensibility, the emptiness of non-nature, the emptiness of own-nature, and the emptiness of non-nature and own-nature?”

“Ananda! The mind dhatu and the nature of the mind dhatu are empty. Why is this so? Because the empty nature of the mind dhatu and the emptiness of the internal, through to the emptiness of non-nature and own-nature, are not two and are not divided into two.”

“Blessed One! Why, by taking as a skillful means the nonduality of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; by taking as a skillful means the non-arising of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition;

and by taking as a skillful means the non-attainment of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, does one dedicate the merit toward the knowledge of all-knowledge and abide in the emptiness of the internal, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility,

the emptiness of non-nature, the emptiness of own-nature, and the emptiness of non-nature and own-nature?”

“Ananda! The dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, as well as the nature of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, are empty. Why is this so? Because the empty nature of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition, and the emptiness of the internal, through to the emptiness of non-nature and own-nature, are not two and are not divided into two.”

“Ananda! Therefore it is said that, by taking the nonduality of the mind dhatu and so forth as a skillful means, the non-arising of the mind dhatu and so forth as a skillful means, and the non-attainment of the mind dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and abides in the emptiness of the internal, through to the emptiness of non-nature and own-nature.”

“Blessed One! Why, by taking the nonduality of the eye dhatu as a skillful means, the non-arising of the eye dhatu as a skillful means, and the non-attainment of the eye dhatu as a skillful means, does one dedicate the merit toward the knowledge of all-knowledge and abide in suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the realm of reality, the realm of space, and the inconceivable realm?”

“Ananda! The eye dhatu and the nature of the eye dhatu are empty. Why is this so? Because the empty nature of the eye dhatu and suchness, through to the inconceivable realm, are not two and are not divided into two.”

“Blessed One! Why, by taking as a skillful means the nonduality of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition; by taking as a skillful means the non-arising of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition;

and by taking as a skillful means the non-attainment of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition, does one dedicate the merit toward the knowledge of all-knowledge and abide in suchness, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the realm of reality, the realm of space, and the inconceivable realm?”

“Ananda! The form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition, as well as the nature of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition, are empty. Why is this so? Because the empty nature of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition, and suchness, through to the inconceivable realm, are not two and are not divided into two.”

“Ananda! Therefore it is said that, by taking the nonduality of the eye dhatu and so forth as a skillful means, the non-arising of the eye dhatu and so forth as a skillful means, and the non-attainment of the eye dhatu and so forth as a skillful means, one dedicates the merit toward the knowledge of all-knowledge and abides in suchness, through to the inconceivable realm.”

“Blessed One! How, by taking the nonduality of the ear dhatu as a skillful means, the non-arising of the ear dhatu as a skillful means, and the non-apprehension of the ear dhatu as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, 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 ultimate reality, the realm of empty space, and the inconceivable realm?”

“Ananda! The ear dhatu and the nature of the ear dhatu are empty. Why is this? Because the empty nature of the ear dhatu and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as a skillful means; the non-arising of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as a skillful means;

and the non-apprehension of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, 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 ultimate reality, the realm of empty space, and the inconceivable realm?”

“Ananda! The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, together with the nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact, are empty. Why is this? Because their empty nature and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Ananda! Therefore, it is said that, by taking the nonduality of the ear dhatu and so forth as a skillful means, the non-arising of the ear dhatu and so forth as a skillful means, and the non-apprehension of the ear dhatu and so forth as a skillful means, one dedicates the merit toward omniscience and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How, by taking the nonduality of the nose dhatu as a skillful means, the non-arising of the nose dhatu as a skillful means, and the non-apprehension of the nose dhatu as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, 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 ultimate reality, the realm of empty space, and the inconceivable realm?”

“Ananda! The nose dhatu and the nature of the nose dhatu are empty. Why is this? Because the empty nature of the nose dhatu and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as a skillful means; the non-arising of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as a skillful means;

and the non-apprehension of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, 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 ultimate reality, the realm of empty space, and the inconceivable realm?”

“Ananda! The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, together with the nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact, are empty. Why is this? Because their empty nature and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Ananda! Therefore, it is said that, by taking the nonduality of the nose dhatu and so forth as a skillful means, the non-arising of the nose dhatu and so forth as a skillful means, and the non-apprehension of the nose dhatu and so forth as a skillful means, one dedicates the merit toward omniscience and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How, by taking the nonduality of the tongue dhatu as a skillful means, the non-arising of the tongue dhatu as a skillful means, and the non-apprehension of the tongue dhatu as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, 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 ultimate reality, the realm of empty space, and the inconceivable realm?”

“Ananda! The tongue dhatu and the nature of the tongue dhatu are empty. Why is this? Because the empty nature of the tongue dhatu and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as a skillful means; the non-arising of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as a skillful means;

and the non-apprehension of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, 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 ultimate reality, the realm of empty space, and the inconceivable realm?”

“Ananda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, together with the nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact, are empty. Why is this? Because their empty nature and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Ananda! Therefore, it is said that, by taking the nonduality of the tongue dhatu and so forth as a skillful means, the non-arising of the tongue dhatu and so forth as a skillful means, and the non-apprehension of the tongue dhatu and so forth as a skillful means, one dedicates the merit toward omniscience and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How, by taking the nonduality of the body dhatu as a skillful means, the non-arising of the body dhatu as a skillful means, and the non-apprehension of the body dhatu as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, 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 ultimate reality, the realm of empty space, and the inconceivable realm?”

“Ananda! The body dhatu and the nature of the body dhatu are empty. Why is this? Because the empty nature of the body dhatu and suchness, up to and including the inconceivable realm, are not two and are not divided into two.”

“Blessed One! How, by taking the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as a skillful means; the non-arising of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as a skillful means;

and the non-apprehension of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact as a skillful means, does one dedicate the merit toward omniscience and abide in suchness, the dharma realm, the Dharma-nature, 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 ultimate reality, the realm of empty space, and the inconceivable realm?”

“Ananda! The body dhatu, the body-consciousness dhatu, bodily contact, the feelings arising conditioned by bodily contact, and the nature of the body dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising conditioned by bodily contact are empty. Why? Because the emptiness of the body dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising conditioned by bodily contact is neither two nor divided into two from suchness, up to and including the inconceivable realm.

“Ananda! Therefore, it is said that, using the nonduality of the body dhatu and so forth as a skillful means, the nonarising of the body dhatu and so forth as a skillful means, and the nonapprehension of the body dhatu and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How does one, using the nonduality of the mind dhatu as a skillful means, the nonarising of the mind dhatu as a skillful means, and the nonapprehension of the mind dhatu as a skillful means, dedicate these toward the knowledge of all-knowledge and abide in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ananda! The mind dhatu and the nature of the mind dhatu are empty. Why? Because the emptiness of the mind dhatu is neither two nor divided into two from suchness, up to and including the inconceivable realm.”

“Blessed One! How does one, using the nonduality of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising conditioned by mental contact as a skillful means; the nonarising of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising conditioned by mental contact as a skillful means;

and the nonapprehension of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising conditioned by mental contact as a skillful means, dedicate these toward the knowledge of all-knowledge and abide in suchness, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm?”

“Ananda! The dharma dhatu, the mind-consciousness dhatu, mental contact, the feelings arising conditioned by mental contact, and the nature of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising conditioned by mental contact are empty. Why? Because the emptiness of the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising conditioned by mental contact is neither two nor divided into two from suchness, up to and including the inconceivable realm.

“Ananda! Therefore, it is said that, using the nonduality of the mind dhatu and so forth as a skillful means, the nonarising of the mind dhatu and so forth as a skillful means, and the nonapprehension of the mind dhatu and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and abides in suchness, up to and including the inconceivable realm.”

“Blessed One! How does one, using the nonduality of the eye dhatu as a skillful means, the nonarising of the eye dhatu as a skillful means, and the nonapprehension of the eye dhatu as a skillful means, dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! The eye dhatu and the nature of the eye dhatu are empty. Why? Because the emptiness of the eye dhatu is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.”

“Blessed One! How does one, using the nonduality of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising conditioned by eye contact as a skillful means; the nonarising of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising conditioned by eye contact as a skillful means; and the nonapprehension of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising conditioned by eye contact as a skillful means, dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! The form dhatu, the eye-consciousness dhatu, eye contact, the feelings arising conditioned by eye contact, and the nature of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising conditioned by eye contact are empty. Why? Because the emptiness of the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising conditioned by eye contact is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

“Ananda! Therefore, it is said that, using the nonduality of the eye dhatu and so forth as a skillful means, the nonarising of the eye dhatu and so forth as a skillful means, and the nonapprehension of the eye dhatu and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path.”

“Blessed One! How does one, using the nonduality of the ear dhatu as a skillful means, the nonarising of the ear dhatu as a skillful means, and the nonapprehension of the ear dhatu as a skillful means, dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! The ear dhatu and the nature of the ear dhatu are empty. Why? Because the emptiness of the ear dhatu is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.”

“Blessed One! How does one, using the nonduality of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising conditioned by ear contact as a skillful means; the nonarising of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising conditioned by ear contact as a skillful means; and the nonapprehension of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising conditioned by ear contact as a skillful means, dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! The sound dhatu, the ear-consciousness dhatu, ear contact, the feelings arising conditioned by ear contact, and the nature of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising conditioned by ear contact are empty. Why? Because the emptiness of the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising conditioned by ear contact is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

“Ananda! Therefore, it is said that, using the nonduality of the ear dhatu and so forth as a skillful means, the nonarising of the ear dhatu and so forth as a skillful means, and the nonapprehension of the ear dhatu and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path.”

“Blessed One! How does one, using the nonduality of the nose dhatu as a skillful means, the nonarising of the nose dhatu as a skillful means, and the nonapprehension of the nose dhatu as a skillful means, dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! The nose dhatu and the nature of the nose dhatu are empty. Why? Because the emptiness of the nose dhatu is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.”

“Blessed One! How does one, using the nonduality of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising conditioned by nose contact as a skillful means; the nonarising of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising conditioned by nose contact as a skillful means; and the nonapprehension of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising conditioned by nose contact as a skillful means, dedicate these toward the knowledge of all-knowledge and abide in the Noble Truths of suffering, its origin, its cessation, and the path?”

“Ananda! The odor dhatu, the nose-consciousness dhatu, nose contact, the feelings arising conditioned by nose contact, and the nature of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising conditioned by nose contact are empty. Why? Because the emptiness of the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising conditioned by nose contact is neither two nor divided into two from the Noble Truths of suffering, its origin, its cessation, and the path.

“Ananda! Therefore, it is said that, using the nonduality of the nose dhatu and so forth as a skillful means, the nonarising of the nose dhatu and so forth as a skillful means, and the nonapprehension of the nose dhatu and so forth as a skillful means, one dedicates these toward the knowledge of all-knowledge and abides in the Noble Truths of suffering, its origin, its cessation, and the path.”

“Blessed One, how does one, employing the nonduality of the tongue element as a means, the non-arising of the tongue element as a means, and the non-attainment of the tongue element as a means, dedicate these toward the knowledge of all things and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ānanda, the tongue element and the nature of the tongue element are empty. Why is this? Because the emptiness of the tongue element and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

“Blessed One, how does one, employing the nonduality of the taste element, the tongue-consciousness element, tongue contact, and the feelings arising with tongue contact as condition as a means; employing the non-arising of the taste element, the tongue-consciousness element, tongue contact, and the feelings arising with tongue contact as condition as a means; and employing the non-attainment of the taste element, the tongue-consciousness element, tongue contact, and the feelings arising with tongue contact as condition as a means, dedicate these toward the knowledge of all things and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ānanda, the taste element, the tongue-consciousness element, tongue contact, and the feelings arising with tongue contact as condition, as well as the nature of the taste element, the tongue-consciousness element, tongue contact, and the feelings arising with tongue contact as condition, are empty. Why is this? Because the emptiness of the taste element, the tongue-consciousness element, tongue contact, and the feelings arising with tongue contact as condition and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

“Ānanda, for this reason it is said that, employing the nonduality of the tongue element and so forth as a means, the non-arising of the tongue element and so forth as a means, and the non-attainment of the tongue element and so forth as a means, one dedicates these toward the knowledge of all things and abides in the Noble Truths of suffering, its origin, its cessation, and the path.

“Blessed One, how does one, employing the nonduality of the body element as a means, the non-arising of the body element as a means, and the non-attainment of the body element as a means, dedicate these toward the knowledge of all things and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ānanda, the body element and the nature of the body element are empty. Why is this? Because the emptiness of the body element and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

“Blessed One, how does one, employing the nonduality of the tangible-object element, the body-consciousness element, body contact, and the feelings arising with body contact as condition as a means; employing the non-arising of the tangible-object element, the body-consciousness element, body contact, and the feelings arising with body contact as condition as a means; and employing the non-attainment of the tangible-object element, the body-consciousness element, body contact, and the feelings arising with body contact as condition as a means, dedicate these toward the knowledge of all things and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ānanda, the tangible-object element, the body-consciousness element, body contact, and the feelings arising with body contact as condition, as well as the nature of the tangible-object element, the body-consciousness element, body contact, and the feelings arising with body contact as condition, are empty. Why is this? Because the emptiness of the tangible-object element, the body-consciousness element, body contact, and the feelings arising with body contact as condition and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

“Ānanda, for this reason it is said that, employing the nonduality of the body element and so forth as a means, the non-arising of the body element and so forth as a means, and the non-attainment of the body element and so forth as a means, one dedicates these toward the knowledge of all things and abides in the Noble Truths of suffering, its origin, its cessation, and the path.

“Blessed One, how does one, employing the nonduality of the mind element as a means, the non-arising of the mind element as a means, and the non-attainment of the mind element as a means, dedicate these toward the knowledge of all things and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ānanda, the mind element and the nature of the mind element are empty. Why is this? Because the emptiness of the mind element and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

“Blessed One, how does one, employing the nonduality of the dharma element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition as a means; employing the non-arising of the dharma element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition as a means; and employing the non-attainment of the dharma element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition as a means, dedicate these toward the knowledge of all things and abide in the Noble Truths of suffering, its origin, its cessation, and the path?

“Ānanda, the dharma element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition, as well as the nature of the dharma element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition, are empty. Why is this? Because the emptiness of the dharma element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition and the Noble Truths of suffering, its origin, its cessation, and the path are not two and are not divided into two.

“Ānanda, for this reason it is said that, employing the nonduality of the mind element and so forth as a means, the non-arising of the mind element and so forth as a means, and the non-attainment of the mind element and so forth as a means, one dedicates these toward the knowledge of all things and abides in the Noble Truths of suffering, its origin, its cessation, and the path.

“Blessed One, how does one, employing the nonduality of the eye element as a means, the non-arising of the eye element as a means, and the non-attainment of the eye element as a means, dedicate these toward the knowledge of all things and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

“Ānanda, the eye element and the nature of the eye element are empty. Why is this? Because the emptiness of the eye element and the four dhyanas, the four immeasurables, and the four formless absorptions are not two and are not divided into two.

“Blessed One, how does one, employing the nonduality of the form element, the eye-consciousness element, eye contact, and the feelings arising with eye contact as condition as a means; employing the non-arising of the form element, the eye-consciousness element, eye contact, and the feelings arising with eye contact as condition as a means; and employing the non-attainment of the form element, the eye-consciousness element, eye contact, and the feelings arising with eye contact as condition as a means, dedicate these toward the knowledge of all things and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

“Ānanda, the form element, the eye-consciousness element, eye contact, and the feelings arising with eye contact as condition, as well as the nature of the form element, the eye-consciousness element, eye contact, and the feelings arising with eye contact as condition, are empty. Why is this? Because the emptiness of the form element, the eye-consciousness element, eye contact, and the feelings arising with eye contact as condition and the four dhyanas, the four immeasurables, and the four formless absorptions are not two and are not divided into two.

“Ānanda, for this reason it is said that, employing the nonduality of the eye element and so forth as a means, the non-arising of the eye element and so forth as a means, and the non-attainment of the eye element and so forth as a means, one dedicates these toward the knowledge of all things and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.

“Blessed One, how does one, employing the nonduality of the ear element as a means, the non-arising of the ear element as a means, and the non-attainment of the ear element as a means, dedicate these toward the knowledge of all things and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

“Ānanda, the ear element and the nature of the ear element are empty. Why is this? Because the emptiness of the ear element and the four dhyanas, the four immeasurables, and the four formless absorptions are not two and are not divided into two.

“Blessed One, how does one, employing the nonduality of the sound element, the ear-consciousness element, ear contact, and the feelings arising with ear contact as condition as a means; employing the non-arising of the sound element, the ear-consciousness element, ear contact, and the feelings arising with ear contact as condition as a means; and employing the non-attainment of the sound element, the ear-consciousness element, ear contact, and the feelings arising with ear contact as condition as a means, dedicate these toward the knowledge of all things and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?”

Ananda! The sound dhatu, the ear-consciousness dhatu, ear-contact, the feelings arising with ear-contact as their condition, and the nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are empty. Why is this? Because the emptiness of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! Therefore, it is said that, employing the nonduality of the ear dhatu and so forth as skillful means, employing the non-arising of the ear dhatu and so forth as skillful means, and employing the non-apprehension of the ear dhatu and so forth as skillful means, one dedicates these toward the wisdom of omniscience and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why does one, employing the nonduality of the nose dhatu as skillful means, employing the non-arising of the nose dhatu as skillful means, and employing the non-apprehension of the nose dhatu as skillful means, dedicate these toward the wisdom of omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The nose dhatu and the nature of the nose dhatu are empty. Why is this? Because the emptiness of the nose dhatu is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why does one, employing the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition as skillful means, employing the non-arising of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition as skillful means, and employing the non-apprehension of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition as skillful means, dedicate these toward the wisdom of omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The odor dhatu, the nose-consciousness dhatu, nose-contact, the feelings arising with nose-contact as their condition, and the nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are empty. Why is this? Because the emptiness of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! Therefore, it is said that, employing the nonduality of the nose dhatu and so forth as skillful means, employing the non-arising of the nose dhatu and so forth as skillful means, and employing the non-apprehension of the nose dhatu and so forth as skillful means, one dedicates these toward the wisdom of omniscience and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why does one, employing the nonduality of the tongue dhatu as skillful means, employing the non-arising of the tongue dhatu as skillful means, and employing the non-apprehension of the tongue dhatu as skillful means, dedicate these toward the wisdom of omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The tongue dhatu and the nature of the tongue dhatu are empty. Why is this? Because the emptiness of the tongue dhatu is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why does one, employing the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition as skillful means, employing the non-arising of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition as skillful means, and employing the non-apprehension of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition as skillful means, dedicate these toward the wisdom of omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, the feelings arising with tongue-contact as their condition, and the nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are empty. Why is this? Because the emptiness of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! Therefore, it is said that, employing the nonduality of the tongue dhatu and so forth as skillful means, employing the non-arising of the tongue dhatu and so forth as skillful means, and employing the non-apprehension of the tongue dhatu and so forth as skillful means, one dedicates these toward the wisdom of omniscience and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why does one, employing the nonduality of the body dhatu as skillful means, employing the non-arising of the body dhatu as skillful means, and employing the non-apprehension of the body dhatu as skillful means, dedicate these toward the wisdom of omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The body dhatu and the nature of the body dhatu are empty. Why is this? Because the emptiness of the body dhatu is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why does one, employing the nonduality of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition as skillful means, employing the non-arising of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition as skillful means, and employing the non-apprehension of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition as skillful means, dedicate these toward the wisdom of omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The tangible-object dhatu, the body-consciousness dhatu, body-contact, the feelings arising with body-contact as their condition, and the nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are empty. Why is this? Because the emptiness of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! Therefore, it is said that, employing the nonduality of the body dhatu and so forth as skillful means, employing the non-arising of the body dhatu and so forth as skillful means, and employing the non-apprehension of the body dhatu and so forth as skillful means, one dedicates these toward the wisdom of omniscience and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why does one, employing the nonduality of the mind dhatu as skillful means, employing the non-arising of the mind dhatu as skillful means, and employing the non-apprehension of the mind dhatu as skillful means, dedicate these toward the wisdom of omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The mind dhatu and the nature of the mind dhatu are empty. Why is this? Because the emptiness of the mind dhatu is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Blessed One! Why does one, employing the nonduality of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition as skillful means, employing the non-arising of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition as skillful means, and employing the non-apprehension of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition as skillful means, dedicate these toward the wisdom of omniscience and cultivate the four dhyanas, the four immeasurables, and the four formless absorptions?

Ananda! The mental-object dhatu, the mind-consciousness dhatu, mind-contact, the feelings arising with mind-contact as their condition, and the nature of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition are empty. Why is this? Because the emptiness of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition is neither two nor divided into two from the four dhyanas, the four immeasurables, and the four formless absorptions.

Ananda! Therefore, it is said that, employing the nonduality of the mind dhatu and so forth as skillful means, employing the non-arising of the mind dhatu and so forth as skillful means, and employing the non-apprehension of the mind dhatu and so forth as skillful means, one dedicates these toward the wisdom of omniscience and cultivates the four dhyanas, the four immeasurables, and the four formless absorptions.

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

“Ānanda! The eye dhatu and the nature of the eye dhatu are empty. Why is this? Because the empty nature of the eye dhatu and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are not two and are not divided into two.”

“Blessed One! How does one, employing the nonduality of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition as a skillful means; their non-arising as a skillful means; and their non-apprehension as a skillful means, dedicate the merit toward the wisdom of all-knowingness and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities?”

“Ānanda! The form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, together with their nature, are empty. Why is this? Because their empty nature and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are not two and are not divided into two.

“Ānanda! Therefore, it is said that, employing the nonduality of the eye dhatu and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehension as a skillful means, one dedicates the merit toward the wisdom of all-knowingness and cultivates the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.”

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

“Ānanda! The ear dhatu and the nature of the ear dhatu are empty. Why is this? Because the empty nature of the ear dhatu and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are not two and are not divided into two.”

“Blessed One! How does one, employing the nonduality of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition as a skillful means; their non-arising as a skillful means; and their non-apprehension as a skillful means, dedicate the merit toward the wisdom of all-knowingness and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities?”

“Ānanda! The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, together with their nature, are empty. Why is this? Because their empty nature and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are not two and are not divided into two.

“Ānanda! Therefore, it is said that, employing the nonduality of the ear dhatu and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehension as a skillful means, one dedicates the merit toward the wisdom of all-knowingness and cultivates the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.”

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

“Ānanda! The nose dhatu and the nature of the nose dhatu are empty. Why is this? Because the empty nature of the nose dhatu and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are not two and are not divided into two.”

“Blessed One! How does one, employing the nonduality of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition as a skillful means; their non-arising as a skillful means; and their non-apprehension as a skillful means, dedicate the merit toward the wisdom of all-knowingness and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities?”

“Ānanda! The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, together with their nature, are empty. Why is this? Because their empty nature and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are not two and are not divided into two.

“Ānanda! Therefore, it is said that, employing the nonduality of the nose dhatu and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehension as a skillful means, one dedicates the merit toward the wisdom of all-knowingness and cultivates the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.”

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

“Ānanda! The tongue dhatu and the nature of the tongue dhatu are empty. Why is this? Because the empty nature of the tongue dhatu and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are not two and are not divided into two.”

“Blessed One! How does one, employing the nonduality of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition as a skillful means; their non-arising as a skillful means; and their non-apprehension as a skillful means, dedicate the merit toward the wisdom of all-knowingness and cultivate the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities?”

“Ānanda! The taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, together with their nature, are empty. Why is this? Because their empty nature and the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are not two and are not divided into two.

“Ānanda! Therefore, it is said that, employing the nonduality of the tongue dhatu and so forth as a skillful means, their non-arising as a skillful means, and their non-apprehension as a skillful means, one dedicates the merit toward the wisdom of all-knowingness and cultivates the eight liberations, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities.”

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

O Kausika! The body-dhatu and the essential nature of the body-dhatu are empty. Why is this? Because the emptiness of the body-dhatu and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not two and are not divided into two.

World-Honored One! Why does one, by taking the nonduality of the tactile-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition as the means; by taking the non-arising of the tactile-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition as the means; and by taking the non-apprehensibility of the tactile-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition as the means, dedicate the merit toward the knowledge of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?

O Kausika! The tactile-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition, as well as their essential nature, are empty. Why is this? Because the emptiness of the tactile-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition, and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not two and are not divided into two.

O Kausika! Therefore, it is said that, by taking the nonduality of the body-dhatu and so forth as the means, by taking the non-arising of the body-dhatu and so forth as the means, and by taking the non-apprehensibility of the body-dhatu and so forth as the means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

World-Honored One! Why does one, by taking the nonduality of the mind-dhatu as the means, by taking the non-arising of the mind-dhatu as the means, and by taking the non-apprehensibility of the mind-dhatu as the means, dedicate the merit toward the knowledge of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?

O Kausika! The mind-dhatu and the essential nature of the mind-dhatu are empty. Why is this? Because the emptiness of the mind-dhatu and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not two and are not divided into two.

World-Honored One! Why does one, by taking the nonduality of the dharma-dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition as the means; by taking the non-arising of the dharma-dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition as the means; and by taking the non-apprehensibility of the dharma-dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition as the means, dedicate the merit toward the knowledge of all-knowledge and cultivate the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities?

O Kausika! The dharma-dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition, as well as their essential nature, are empty. Why is this? Because the emptiness of the dharma-dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition, and the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are not two and are not divided into two.

O Kausika! Therefore, it is said that, by taking the nonduality of the mind-dhatu and so forth as the means, by taking the non-arising of the mind-dhatu and so forth as the means, and by taking the non-apprehensibility of the mind-dhatu and so forth as the means, one dedicates the merit toward the knowledge of all-knowledge and cultivates the eight liberations, the eight spheres of mastery, the nine successive absorptions, and the ten totalities.

Fascicle 114

End