THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 116
Chapter 30: COMPARING MERITS (14)
“Venerable World-Honored One, why take the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the dharma of non-forgetfulness and the nature of ever-present equanimity?”
“Ananda, the tongue-element and the nature of the tongue-element are empty. Why? Because the emptiness of the tongue-element, together with the dharma of non-forgetfulness and the nature of ever-present equanimity, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as a means, the non-arising (of the taste-element?) as a means, the non-attainment (of the taste-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the dharma of non-forgetfulness and the nature of ever-present equanimity?”
“Ananda, the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, and the nature of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, are empty. Why? Because the emptiness of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, together with the dharma of non-forgetfulness and the nature of ever-present equanimity, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the dharma of non-forgetfulness and the nature of ever-present equanimity.
“Venerable World-Honored One, why take the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the dharma of non-forgetfulness and the nature of ever-present equanimity?”
“Ananda, the body-element and the nature of the body-element are empty. Why? Because the emptiness of the body-element, together with the dharma of non-forgetfulness and the nature of ever-present equanimity, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as a means, the non-arising (of the touch-element?) as a means, the non-attainment (of the touch-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the dharma of non-forgetfulness and the nature of ever-present equanimity?”
“Ananda, the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, and the nature of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, are empty. Why? Because the emptiness of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, together with the dharma of non-forgetfulness and the nature of ever-present equanimity, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the dharma of non-forgetfulness and the nature of ever-present equanimity.
“Venerable World-Honored One, why take the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the dharma of non-forgetfulness and the nature of ever-present equanimity?”
“Ananda, the mind-element and the nature of the mind-element are empty. Why? Because the emptiness of the mind-element, together with the dharma of non-forgetfulness and the nature of ever-present equanimity, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as a means, the non-arising (of the dharma-element?) as a means, the non-attainment (of the dharma-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the dharma of non-forgetfulness and the nature of ever-present equanimity?”
“Ananda, the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, and the nature of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, are empty. Why? Because the emptiness of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, together with the dharma of non-forgetfulness and the nature of ever-present equanimit are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the dharma of non-forgetfulness and the nature of ever-present equanimity.
“Venerable World-Honored One, why take the non-duality of the eye-element as a means, the non-arising (of the eye-element) as a means, the non-attainment (of the eye-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the eye-element and the nature of the eye-element are empty. Why? Because the emptiness of the eye-element, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as a means, the non-arising (of the form-element?) as a means, the non-attainment (of the form-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, and the nature of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, are empty. Why? Because the emptiness of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the eye-element as a means, the non-arising (of the eye-element) as a means, the non-attainment (of the eye-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects.
“Venerable World-Honored One, why take the non-duality of the ear-element as a means, the non-arising (of the ear-element) as a means, the non-attainment (of the ear-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the ear-element and the nature of the ear-element are empty. Why? Because the emptiness of the ear-element, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the sound-element, the ear-consciousness element, and ear-contact along with the feelings arisen from ear-contact as a means, the non-arising (of the sound-element?) as a means, the non-attainment (of the sound-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, and the nature of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, are empty. Why? Because the emptiness of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the ear-element as a means, the non-arising (of the ear-element) as a means, the non-attainment (of the ear-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects.
“Venerable World-Honored One, why take the non-duality of the nose-element as a means, the non-arising (of the nose-element) as a means, the non-attainment (of the nose-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the nose-element and the nature of the nose-element are empty. Why? Because the emptiness of the nose-element, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as a means, the non-arising (of the odor-element?) as a means, the non-attainment (of the odor-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, and the nature of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, are empty. Why? Because the emptiness of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the nose-element as a means, the non-arising (of the nose-element) as a means, the non-attainment (of the nose-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the
Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects.
“Venerable World-Honored One, why take the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the tongue-element and the nature of the tongue-element are empty. Why? Because the emptiness of the tongue-element, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as a means, the non-arising (of the taste-element?) as a means, the non-attainment (of the taste-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, and the nature of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, are empty. Why? Because the emptiness of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects.
“Venerable World-Honored One, why take the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the body-element and the nature of the body-element are empty. Why? Because the emptiness of the body-element, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as a means, the non-arising (of the touch-element?) as a means, the non-attainment (of the touch-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, and the nature of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, are empty. Why? Because the emptiness of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects.
“Venerable World-Honored One, why take the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the mind-element and the nature of the mind-element are empty. Why? Because the emptiness of the mind-element, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as a means, the non-arising (of the dharma-element?) as a means, the non-attainment (of the dharma-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects?”
“Ananda, the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, and the nature of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, are empty. Why? Because the emptiness of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, together with the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Knowledge of All, the Knowledge of Path-Aspects, the Knowledge of All-Aspects.
“Venerable World-Honored One, why take the non-duality of the eye-element as a means, the non-arising (of the eye-element) as a means, the non-attainment (of the eye-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate al Dharani gateways, all Samadhi gateways?”
“Ananda, the eye-element and the nature of the eye-element are empty. Why? Because the emptiness of the eye-element, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as a means, the non-arising (of the form-element?) as a means, the non-attainment (of the form-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, and the nature of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, are empty. Why? Because the emptiness of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the eye-element as a means, the non-arising (of the eye-element) as a means, the non-attainment (of the eye-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates all Dharani gateways, all Samadhi gateways.
“Venerable World-Honored One, why take the non-duality of the ear-element as a means, the non-arising (of the ear-element) as a means, the non-attainment (of the ear-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the ear-element and the nature of the ear-element are empty. Why? Because the emptiness of the ear-element, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as a means, the non-arising (of the sound-element?) as a means, the non-attainment (of the sound-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, and the nature of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, are empty. Why? Because the emptiness of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the ear-element as a means, the non-arising (of the ear-element) as a means, the non-attainment (of the ear-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates all Dharani gateways, all Samadhi gateways.
“Venerable World-Honored One, why take the non-duality of the nose-element as a means, the non-arising (of the nose-element) as a means, the non-attainment (of the nose-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the nose-element and the nature of the nose-element are empty. Why? Because the emptiness of the nose-element, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as a means, the non-arising (of the odor-element?) as a means, the non-attainment (of the odor-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, and the nature of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, are empty. Why? Because the emptiness of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the nose-element as a means, the non-arising (of the nose-element) as a means, the non-attainment (of the nose-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates all Dharani gateways, all Samadhi gateways.
“Venerable World-Honored One, why take the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the tongue-element and the nature of the tongue-element are empty. Why? Because the emptiness of the tongue-element, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as a means, the non-arising (of the taste-element?) as a means, the non-attainment (of the taste-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, and the nature of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, are empty. Why? Because the emptiness of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates all Dharani gateways, all Samadhi gateways.
“Venerable World-Honored One, why take the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the body-element and the nature of the body-element are empty. Why? Because the emptiness of the body-element, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as a means, the non-arising (of the touch-element?) as a means, the non-attainment (of the touch-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, and the nature of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, are empty. Why? Because the emptiness of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates all Dharani gateways, all Samadhi gateways.
“Venerable World-Honored One, why take the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the mind-element and the nature of the mind-element are empty. Why? Because the emptiness of the mind-element, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as a means, the non-arising (of the dharma-element?) as a means, the non-attainment (of the dharma-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate all Dharani gateways, all Samadhi gateways?”
“Ananda, the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, and the nature of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, are empty. Why? Because the emptiness of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, together with all Dharani gateways and all Samadhi gateways, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates all Dharani gateways, all Samadhi gateways.
“Venerable World-Honored One, why take the non-duality of the eye-element as a means, the non-arising (of the eye-element) as a means, the non-attainment (of the eye-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the eye-element and the nature of the eye-element are empty. Why? Because the emptiness of the eye-element, together with that Great Bodhisattva practice, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as a means, the non-arising (of the form-element?) as a means, the non-attainment (of the form-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, and the nature of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, are empty. Why? Because the emptiness of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, together with that Great Bodhisattva practice, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the eye-element as a means, the non-arising (of the eye-element) as a means, the non-attainment (of the eye-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Great Bodhisattva practice.
“Venerable World-Honored One, why take the non-duality of the ear-element as a means, the non-arising (of the ear-element) as a means, the non-attainment (of the ear-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the ear-element and the nature of the ear-element are empty. Why? Because the emptiness of the ear-element, together with that Great Bodhisattva practice, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as a means, the non-arising (of the sound-element?) as a means, the non-attainment (of the sound-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, and the nature of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, are empty. Why? Because the emptiness of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, together with that Great Bodhisattva practice, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the ear-element as a means, the non-arising (of the ear-element) as a means, the non-attainment (of the ear-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Great Bodhisattva practice.
“Venerable World-Honored One, why take the non-duality of the nose-element as a means, the non-arising (of the nose-element) as a means, the non-attainment (of the nose-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the nose-element and the nature of the nose-element are empty. Why? Because the emptiness of the nose-element, together with that Great Bodhisattva practice, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as a means, the non-arising (of the odor-element?) as a means, the non-attainment (of the odor-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, and the nature of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, are empty. Why? Because the emptiness of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, together with that Great Bodhisattva practice, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the nose-element as a means, the non-arising (of the nose-element) as a means, the non-attainment (of the nose-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Great Bodhisattva practice.
“Venerable World-Honored One, why take the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the tongue-element and the nature of the tongue-element are empty. Why? Because the emptiness of the tongue-element, together with that Great Bodhisattva practice, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as a means, the non-arising (of the taste-element?) as a means, the non-attainment (of the taste-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, and the nature of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, are empty. Why? Because the emptiness of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, together with that Great Bodhisattva practice, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Great Bodhisattva practice.
“Venerable World-Honored One, why take the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the body-element and the nature of the body-element are empty. Why? Because the emptiness of the body-element, together with that Great Bodhisattva practice, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as a means, the non-arising (of the touch-element?) as a means, the non-attainment (of the touch-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, and the nature of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, are empty. Why? Because the emptiness of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, together with that Great Bodhisattva practice, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Great Bodhisattva practice.
“Venerable World-Honored One, why take the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the mind-element and the nature of the mind-element are empty. Why? Because the emptiness of the mind-element, together with that Great Bodhisattva practice, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as a means, the non-arising (of the dharma-element?) as a means, the non-attainment (of the dharma-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the Great Bodhisattva practice?”
“Ananda, the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, and the nature of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, are empty. Why? Because the emptiness of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, together with that Great Bodhisattva practice, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the Great Bodhisattva practice.
“Venerable World-Honored One, why take the non-duality of the eye-element as a means, the non-arising (of the eye-element) as a means, the non-attainment (of the eye-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the eye-element and the nature of the eye-element are empty. Why? Because the emptiness of the eye-element, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as a means, the non-arising (of the form-element?) as a means, the non-attainment (of the form-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, and the nature of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, are empty. Why? Because the emptiness of the form-element, the eye-consciousness-element, and eye-contact along with the feelings arisen from eye-contact as conditions, together with that supreme fruit of Enlightenment, are non-dual and non-divided.
Therefore, Ananda, it is said that one takes the non-duality of the eye-element as a means, the non-arising (of the eye-element) as a means, the non-attainment (of the eye-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the supreme fruit of Enlightenment.
“Venerable World-Honored One, why take the non-duality of the ear-element as a means, the non-arising (of the ear-element) as a means, the non-attainment (of the ear-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the ear-element and the nature of the ear-element are empty. Why? Because the emptiness of the ear-element, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as a means, the non-arising (of the sound-element?) as a means, the non-attainment (of the sound-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, and the nature of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, are empty. Why? Because the emptiness of the sound-element, the ear-consciousness-element, and ear-contact along with the feelings arisen from ear-contact as conditions, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the ear-element as a means, the non-arising (of the ear-element) as a means, the non-attainment (of the ear-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the supreme fruit of Enlightenment.
“Venerable World-Honored One, why take the non-duality of the nose-element as a means, the non-arising (of the nose-element) as a means, the non-attainment (of the nose-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the nose-element and the nature of the nose-element are empty. Why? Because the emptiness of the nose-element, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as a means, the non-arising (of the odor-element?) as a means, the non-attainment (of the odor-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, and the nature of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, are empty. Why? Because the emptiness of the odor-element, the nose-consciousness-element, and nose-contact along with the feelings arisen from nose-contact as conditions, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the nose-element as a means, the non-arising (of the nose-element) as a means, the non-attainment (of the nose-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the supreme fruit of Enlightenment.
“Venerable World-Honored One, why take the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the tongue-element and the nature of the tongue-element are empty. Why? Because the emptiness of the tongue-element, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as a means, the non-arising (of the taste-element?) as a means, the non-attainment (of the taste-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, and the nature of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, are empty. Why? Because the emptiness of the taste-element, the tongue-consciousness-element, and tongue-contact along with the feelings arisen from tongue-contact as conditions, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the tongue-element as a means, the non-arising (of the tongue-element) as a means, the non-attainment (of the tongue-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the supreme fruit of Enlightenment.
“Venerable World-Honored One, why take the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the body-element and the nature of the body-element are empty. Why? Because the emptiness of the body-element, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as a means, the non-arising (of the touch-element?) as a means, the non-attainment (of the touch-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, and the nature of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, are empty. Why? Because the emptiness of the touch-element, the body-consciousness-element, and body-contact along with the feelings arisen from body-contact as conditions, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the body-element as a means, the non-arising (of the body-element) as a means, the non-attainment (of the body-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the supreme fruit of Enlightenment.
“Venerable World-Honored One, why take the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the mind-element and the nature of the mind-element are empty. Why? Because the emptiness of the mind-element, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as a means, the non-arising (of the dharma-element?) as a means, the non-attainment (of the dharma-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate the supreme fruit of Enlightenment?”
“Ananda, the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, and the nature of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, are empty. Why? Because the emptiness of the dharma-element, the mind-consciousness-element, and mind-contact along with the feelings arisen from mind-contact as conditions, together with that supreme fruit of Enlightenment, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the mind-element as a means, the non-arising (of the mind-element) as a means, the non-attainment (of the mind-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates the supreme fruit of Enlightenment.
“Venerable World-Honored One, why take the non-duality of the earth-element as a means, the non-arising (of the earth-element) as a means, the non-attainment (of the earth-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate Generosity, Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, and the Perfection of Wisdom?”
“Ananda, the earth-element and the nature of the earth-element are empty. Why? Because the emptiness of the earth-element, together with Generosity, Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, and the Perfection of Wisdom, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the water, fire, wind, space, and consciousness-elements as a means, the non-arising (of the water-element?) as a means, the non-attainment (of the water-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to cultivate Generosity, Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, and the Perfection of Wisdom?”
“Ananda, the water, fire, wind, space, and consciousness-elements and the nature of the water, fire, wind, space, and consciousness-elements are empty. Why? Because the emptiness of the water, fire, wind, space, and consciousness-elements, together with Generosity, Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, and the Perfection of Wisdom, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the earth-element as a means, the non-arising (of the earth-element) as a means, the non-attainment (of the earth-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and cultivates Generosity, Pure Precepts, Patient Endurance, Diligent Effort, Meditative Concentration, and the Perfection of Wisdom.
“Venerable World-Honored One, why take the non-duality of the earth-element as a means, the non-arising (of the earth-element) as a means, the non-attainment (of the earth-element) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to abide in internal emptiness, external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, emptiness without limit, emptiness of dispersion, emptiness of changelessness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature?”
“Ananda, the earth-element and the nature of the earth-element are empty. Why? Because the emptiness of the earth-element, together with internal emptiness through to emptiness of non-nature-self-nature, are non-dual and non-divided.”
“Venerable World-Honored One, why take the non-duality of the water, fire, wind, space, and consciousness-elements as a means, the non-arising (of the water-element?) as a means, the non-attainment (of the water-element?) as a means, to dedicate toward the wisdom of Omniscient Knowledge, and to abide in internal emptiness, external emptiness, emptiness of both internal and external, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of finality, emptiness without limit, emptiness of dispersion, emptiness of changelessness, emptiness of original nature, emptiness of individual characteristics, emptiness of shared characteristics, emptiness of all phenomena, emptiness of non-apprehensibility, emptiness of non-nature, emptiness of self-nature, and emptiness of non-nature-self-nature?”
“Ananda, the water, fire, wind, space, and consciousness-elements and the nature of the water, fire, wind, space, and consciousness-elements are empty. Why? Because the emptiness of the water, fire, wind, space, and consciousness-elements, together with internal emptiness through to emptiness of non-nature-self-nature, are non-dual and non-divided.”
Therefore, Ananda, it is said that one takes the non-duality of the earth-element as a means, the non-arising (of the earth-element) as a means, the non-attainment (of the earth-element) as a means, dedicates toward the wisdom of Omniscient Knowledge, and abides in internal emptiness through to emptiness of non-nature-self-nature.