THE GREAT PRAJNAPARAMITA SUTRA
VOLUME 112
Chapter 30: COMPARING MERITS (10)
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — abide in inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — abide in Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the four Dhyanas, the four Immeasurables, and the four Formless Absorptions.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the five types of eyes and the six supernatural powers.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the dharma of non-forgetfulness and the nature of constant equanimity.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate all Dharani gates and all Samadhi gates.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the conduct of the Great Bodhisattva.
Ananda, know: employing the non-duality of the stage of Pratyekabuddha as the means, the non-arising of the stage of Pratyekabuddha as the means, the non-attainment of the stage of Pratyekabuddha as the means, dedicating toward Omniscient wisdom — cultivate the stage of Supreme Enlightenment.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — abide in inner emptiness up to emptiness of the non-nature of self-nature.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — abide in Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the four Dhyanas, the four Immeasurables, and the four Formless Absorptions.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the five types of eyes and the six supernatural powers.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the dharma of non-forgetfulness and the nature of constant equanimity.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate all Dharani gates and all Samadhi gates.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the conduct of the Great Bodhisattva.
Ananda, know: employing the non-duality of the conduct of the Great Bodhisattva as the means, the non-arising of the conduct of the Great Bodhisattva as the means, the non-attainment of the conduct of the Great Bodhisattva as the means, dedicating toward Omniscient wisdom — cultivate the stage of Supreme Enlightenment.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — abide in inner emptiness up to emptiness of the non-nature of self-nature.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — abide in Suchness up to the inconceivable realm.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the four Dhyanas, the four Immeasurables, and the four Formless Absorptions.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the five types of eyes and the six supernatural powers.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the dharma of non-forgetfulness and the nature of constant equanimity.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate all Dharani gates and all Samadhi gates.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the conduct of the Great Bodhisattva.
Ananda, know: employing the non-duality of the stage of Supreme Enlightenment as the means, the non-arising of the stage of Supreme Enlightenment as the means, the non-attainment of the stage of Supreme Enlightenment as the means, dedicating toward Omniscient wisdom — cultivate the stage of Supreme Enlightenment.
The Venerable Ananda again addressed the Buddha:
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita?”
The Buddha taught:
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — abide in inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with inner emptiness up to emptiness of the non-nature of self-nature is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — abide in inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with inner emptiness up to emptiness of the non-nature of self-nature is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — abide in inner emptiness up to emptiness of the non-nature of self-nature.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — abide in Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with Suchness up to the inconceivable realm is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — abide in Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with Suchness up to the inconceivable realm is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — abide in Suchness up to the inconceivable realm.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the Holy Truth of Suffering, Origination, Cessation, and the Path is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the Holy Truth of Suffering, Origination, Cessation, and the Path is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the four Dhyanas, the four Immeasurables, and the four Formless Absorptions?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the four Dhyanas, the four Immeasurables, and the four Formless Absorptions is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the four Dhyanas, the four Immeasurables, and the four Formless Absorptions?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the four Dhyanas, the four Immeasurables, and the four Formless Absorptions is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the four Dhyanas, the four Immeasurables, and the four Formless Absorptions.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the eight Liberations, the eight Bases of Mastery, the nine Sequential Absorptions, and the ten Totality Bases.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the four Foundations of Mindfulness, the four Right Efforts, the four Bases of Miraculous Powers, the five Spiritual Faculties, the five Spiritual Powers, the seven Factors of Enlightenment, and the Eightfold Noble Path.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the liberation gate of Emptiness, the liberation gate of Signlessness, and the liberation gate of Wishlessness.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the five types of eyes and the six supernatural powers?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the five types of eyes and the six supernatural powers is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the five types of eyes and the six supernatural powers?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the five types of eyes and the six supernatural powers is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the five types of eyes and the six supernatural powers.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the ten powers of the Buddha, the four fearlessnesses, the four kinds of unobstructed knowledge, great Loving-kindness, great Compassion, great Joy, great Equanimity, and the eighteen unique qualities of a Buddha.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the dharma of non-forgetfulness and the nature of constant equanimity?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the dharma of non-forgetfulness and the nature of constant equanimity is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the dharma of non-forgetfulness and the nature of constant equanimity?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the dharma of non-forgetfulness and the nature of constant equanimity is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the dharma of non-forgetfulness and the nature of constant equanimity.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the wisdom of Omniscience, the wisdom of Path-signs, and the wisdom of All-signs.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate all Dharani gates and all Samadhi gates?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with all Dharani gates and all Samadhi gates is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate all Dharani gates and all Samadhi gates?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with all Dharani gates and all Samadhi gates is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate all Dharani gates and all Samadhi gates.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the conduct of the Great Bodhisattva?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the conduct of the Great Bodhisattva is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the conduct of the Great Bodhisattva?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the conduct of the Great Bodhisattva is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the conduct of the Great Bodhisattva.”
“World-Honored One, why is it that employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the stage of Supreme Enlightenment?”
“Ananda, form and the nature of form are empty. Why? Because the emptiness-nature of form together with the stage of Supreme Enlightenment is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of feeling, perception, mental formations, and consciousness as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate the stage of Supreme Enlightenment?”
“Ananda, feeling, perception, mental formations, and consciousness, and the nature of feeling, perception, mental formations, and consciousness are empty. Why? Because the emptiness-nature of feeling, perception, mental formations, and consciousness together with the stage of Supreme Enlightenment is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of form as the means, the non-arising of form as the means, the non-attainment of form as the means, dedicating toward Omniscient wisdom — cultivate the stage of Supreme Enlightenment.”
“World-Honored One, why is it that employing the non-duality of the eye sense base as the means, the non-arising of the eye sense base as the means, the non-attainment of the eye sense base as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita?”
“Ananda, the eye sense base and the nature of the eye sense base are empty. Why? Because the emptiness-nature of the eye sense base together with Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of the ear, nose, tongue, body, and mind sense bases as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita?”
“Ananda, the ear, nose, tongue, body, and mind sense bases, and the nature of the ear, nose, tongue, body, and mind sense bases are empty. Why? Because the emptiness-nature of the ear, nose, tongue, body, and mind sense bases together with Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of the eye sense base as the means, the non-arising of the eye sense base as the means, the non-attainment of the eye sense base as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita.”
The Buddha taught: “Ananda, the form sense base and the nature of the form sense base are empty. Why? Because the emptiness-nature of the form sense base together with Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of the sound, smell, taste, touch, and mental-object sense bases as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita?”
“Ananda, the sound, smell, taste, touch, and mental-object sense bases, and the nature of the sound, smell, taste, touch, and mental-object sense bases are empty. Why? Because the emptiness-nature of the sound, smell, taste, touch, and mental-object sense bases together with Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of the form sense base as the means, the non-arising of the form sense base as the means, the non-attainment of the form sense base as the means, dedicating toward Omniscient wisdom — cultivate Dana, Sila, Ksanti, Virya, Dhyana, and Prajnaparamita.”
“World-Honored One, why is it that employing the non-duality of the eye sense base as the means, the non-arising of the eye sense base as the means, the non-attainment of the eye sense base as the means, dedicating toward Omniscient wisdom — abide in inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature?”
“Ananda, the eye sense base and the nature of the eye sense base are empty. Why? Because the emptiness-nature of the eye sense base together with inner emptiness up to emptiness of the non-nature of self-nature is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of the ear, nose, tongue, body, and mind sense bases as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — abide in inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature?”
“Ananda, the ear, nose, tongue, body, and mind sense bases, and the nature of the ear, nose, tongue, body, and mind sense bases are empty. Why? Because the emptiness-nature of the ear, nose, tongue, body, and mind sense bases together with inner emptiness up to emptiness of the non-nature of self-nature is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of the eye sense base as the means, the non-arising of the eye sense base as the means, the non-attainment of the eye sense base as the means, dedicating toward Omniscient wisdom — abide in inner emptiness up to emptiness of the non-nature of self-nature.”
“World-Honored One, why is it that employing the non-duality of the form sense base as the means, the non-arising of the form sense base as the means, the non-attainment of the form sense base as the means, dedicating toward Omniscient wisdom — abide in inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature?”
“Ananda, the form sense base and the nature of the form sense base are empty. Why? Because the emptiness-nature of the form sense base together with inner emptiness up to emptiness of the non-nature of self-nature is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of the sound, smell, taste, touch, and mental-object sense bases as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — abide in inner emptiness, outer emptiness, both inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of ultimate reality, emptiness without limits, scattered emptiness, immutable emptiness, emptiness of inherent nature, emptiness of self-characteristics, emptiness of shared characteristics, emptiness of all dharmas, emptiness of the incomprehensible, emptiness of non-nature, emptiness of self-nature, emptiness of the non-nature of self-nature?”
“Ananda, the sound, smell, taste, touch, and mental-object sense bases, and the nature of the sound, smell, taste, touch, and mental-object sense bases are empty. Why? Because the emptiness-nature of the sound, smell, taste, touch, and mental-object sense bases together with inner emptiness up to emptiness of the non-nature of self-nature is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of the form sense base as the means, the non-arising of the form sense base as the means, the non-attainment of the form sense base as the means, dedicating toward Omniscient wisdom — abide in inner emptiness up to emptiness of the non-nature of self-nature.”
“World-Honored One, why is it that employing the non-duality of the eye sense base as the means, the non-arising of the eye sense base as the means, the non-attainment of the eye sense base as the means, dedicating toward Omniscient wisdom — abide in Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm?”
“Ananda, the eye sense base and the nature of the eye sense base are empty. Why? Because the emptiness-nature of the eye sense base together with Suchness up to the inconceivable realm is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of the ear, nose, tongue, body, and mind sense bases as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — abide in Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm?”
“Ananda, the ear, nose, tongue, body, and mind sense bases, and the nature of the ear, nose, tongue, body, and mind sense bases are empty. Why? Because the emptiness-nature of the ear, nose, tongue, body, and mind sense bases together with Suchness up to the inconceivable realm is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of the eye sense base as the means, the non-arising of the eye sense base as the means, the non-attainment of the eye sense base as the means, dedicating toward Omniscient wisdom — abide in Suchness up to the inconceivable realm.”
“World-Honored One, why is it that employing the non-duality of the form sense base as the means, the non-arising of the form sense base as the means, the non-attainment of the form sense base as the means, dedicating toward Omniscient wisdom — abide in Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm?”
“Ananda, the form sense base and the nature of the form sense base are empty. Why? Because the emptiness-nature of the form sense base together with Suchness up to the inconceivable realm is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of the sound, smell, taste, touch, and mental-object sense bases as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — abide in Suchness, the Dharma-realm, Dharma-nature, non-falseness, immutability, equality, freedom from birth, the Dharma’s determinate nature, the Dharma’s abiding nature, ultimate reality, the realm of empty space, the inconceivable realm?”
“Ananda, the sound, smell, taste, touch, and mental-object sense bases, and the nature of the sound, smell, taste, touch, and mental-object sense bases are empty. Why? Because the emptiness-nature of the sound, smell, taste, touch, and mental-object sense bases together with Suchness up to the inconceivable realm is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of the form sense base as the means, the non-arising of the form sense base as the means, the non-attainment of the form sense base as the means, dedicating toward Omniscient wisdom — abide in Suchness up to the inconceivable realm.”
“World-Honored One, why is it that employing the non-duality of the eye sense base as the means, the non-arising of the eye sense base as the means, the non-attainment of the eye sense base as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path?”
“Ananda, the eye sense base and the nature of the eye sense base are empty. Why? Because the emptiness-nature of the eye sense base together with the Holy Truth of Suffering, Origination, Cessation, and the Path is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of the ear, nose, tongue, body, and mind sense bases as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path?”
“Ananda, the ear, nose, tongue, body, and mind sense bases, and the nature of the ear, nose, tongue, body, and mind sense bases are empty. Why? Because the emptiness-nature of the ear, nose, tongue, body, and mind sense bases together with the Holy Truth of Suffering, Origination, Cessation, and the Path is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of the eye sense base as the means, the non-arising of the eye sense base as the means, the non-attainment of the eye sense base as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path.”
“World-Honored One, why is it that employing the non-duality of the form sense base as the means, the non-arising of the form sense base as the means, the non-attainment of the form sense base as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path?”
“Ananda, the form sense base and the nature of the form sense base are empty. Why? Because the emptiness-nature of the form sense base together with the Holy Truth of Suffering, Origination, Cessation, and the Path is non-dual, non-divisible.”
“World-Honored One, why is it that employing the non-duality of the sound, smell, taste, touch, and mental-object sense bases as the means, the non-arising of these as the means, the non-attainment of these as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path?”
“Ananda, the sound, smell, taste, touch, and mental-object sense bases, and the nature of the sound, smell, taste, touch, and mental-object sense bases are empty. Why? Because the emptiness-nature of the sound, smell, taste, touch, and mental-object sense bases together with the Holy Truth of Suffering, Origination, Cessation, and the Path is non-dual, non-divisible.
Ananda, therefore it is said: employing the non-duality of the form sense base as the means, the non-arising of the form sense base as the means, the non-attainment of the form sense base as the means, dedicating toward Omniscient wisdom — abide in the Holy Truth of Suffering, Origination, Cessation, and the Path.”