大般若波羅蜜多經

17

Subhuti! Because the person is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the person, the purity of the perfection of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation. Because the person is pure, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of ethical discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the person, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti! Because the person is pure, internal emptiness is pure; because internal emptiness is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the person, the purity of internal emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation. Because the person is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence are pure; because external emptiness through the emptiness of the self-nature of nonexistence are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the person, the purity of external emptiness through the emptiness of the self-nature of nonexistence, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti! Because the person is pure, suchness is pure; because suchness is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the person, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation. Because the person is pure, the dharma-dhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the person, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti! Because the person is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the person, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation. Because the person is pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the person, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti! Because the person is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the person, the purity of the four meditative concentrations, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation. Because the person is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the person, the purity of the four immeasurables and the four formless absorptions, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti! Because the person is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the person, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation. Because the person is pure, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the person, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti! Because the person is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the person, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation. Because the person is pure, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the person, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti! Because the person is pure, the emptiness gateway to liberation is pure; because the emptiness gateway to liberation is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the person, the purity of the emptiness gateway to liberation, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation. Because the person is pure, the signless and wishless gateways to liberation are pure; because the signless and wishless gateways to liberation are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the person, the purity of the signless and wishless gateways to liberation, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti! Because the person is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti, because the person is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the person is pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the person is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the person is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the person is pure, the Dharma of never forgetting is pure; because the Dharma of never forgetting is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the Dharma of never forgetting, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the person is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the nature of constant equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the person is pure, the knowledge of all things is pure; because the knowledge of all things is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the knowledge of all things, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the person is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the person is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the person is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the person is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the person is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the person is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the person is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of all the practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the person is pure, the fruit of the supreme enlightenment of the Buddhas is pure; because the fruit of the supreme enlightenment of the Buddhas is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the person, the purity of the fruit of the supreme enlightenment of the Buddhas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti, because the pudgala is pure, form is pure; because form is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the pudgala, the purity of form, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the pudgala is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the pudgala, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the pudgala is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the pudgala, the purity of the eye ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the pudgala is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the pudgala, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the pudgala is pure, the visible-form ayatana is pure; because the visible-form ayatana is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of the visible-form ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the pudgala is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the pudgala, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the pudgala is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of the eye dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the pudgala is pure, the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the visible-form dhatu through the feelings arising with eye-contact as condition are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the pudgala, the purity of the visible-form dhatu through the feelings arising with eye-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the pudgala is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of the ear dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the pudgala is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through the feelings arising with ear-contact as condition are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the pudgala, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the pudgala is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of the nose dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the pudgala is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through the feelings arising with nose-contact as condition are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the pudgala, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the pudgala is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of the tongue dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the pudgala is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through the feelings arising with tongue-contact as condition are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the pudgala, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the pudgala is pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of the body dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the pudgala is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as condition are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the pudgala, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the pudgala is pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of the mind dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the pudgala is pure, the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are pure; because the dharma dhatu through the feelings arising with mental contact as condition are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the pudgala, the purity of the dharma dhatu through the feelings arising with mental contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the pudgala is pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of the earth dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the pudgala is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the pudgala is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the pudgala, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the pudgala is pure, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and despair are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the pudgala, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and despair, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the pudgala is pure, the perfection of giving is pure; because the perfection of giving is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the perfection of giving, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the pudgala is pure, the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of moral discipline through prajnaparamita are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of moral discipline through prajnaparamita, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the pudgala is pure, inner emptiness is pure; because inner emptiness is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of inner emptiness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the pudgala is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because outer emptiness through the emptiness of the self-nature of nonexistence are pure, the knowledge of all-knowing is pure.

Why is this? Whether it is the purity of the pudgala, the purity of outer emptiness through the emptiness of the self-nature of nonexistence, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the pudgala is pure, suchness is pure; because suchness is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of suchness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the pudgala is pure, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the pudgala is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the pudgala is pure, the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the pudgala is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the four meditative concentrations, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the pudgala is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the four immeasurables and the four formless concentrations, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the pudgala is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the eight liberations, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the pudgala is pure, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the pudgala is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the pudgala is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path are pure; because the four right efforts through the eight factors of the Noble Path are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the four right efforts through the eight factors of the Noble Path, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the pudgala is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the gateway to liberation through emptiness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the pudgala is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the pudgala is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the pudgala, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the pudgala is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the pudgala is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the six superknowledges, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because the pudgala is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the ten powers of a Buddha, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the pudgala is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because the pudgala is pure, the Dharma of never forgetting is pure; because the Dharma of never forgetting is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the Dharma of never forgetting, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the pudgala is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the nature of constant equanimity, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because the pudgala is pure, the knowledge of all is pure; because the knowledge of all is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the knowledge of all, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the pudgala is pure, the knowledge of the aspects of the path and the knowledge of all aspects are pure; because the knowledge of the aspects of the path and the knowledge of all aspects are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the knowledge of the aspects of the path and the knowledge of all aspects, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because the pudgala is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of all dharani gateways, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the pudgala is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of all samadhi gateways, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because the pudgala is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the fruit of stream-entry, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the pudgala is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because the pudgala is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because the pudgala is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of all the practices of great bodhisattvas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because the pudgala is pure, the unsurpassed awakening of all Buddhas is pure; because the unsurpassed awakening of all Buddhas is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the pudgala, the purity of the unsurpassed awakening of all Buddhas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Furthermore, Subhuti, because mind-born existence is pure, form is pure; because form is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of mind-born existence, the purity of form, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because mind-born existence is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of mind-born existence, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because mind-born existence is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of mind-born existence, the purity of the eye ayatana, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because mind-born existence is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of mind-born existence, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because the arising of mind is pure, the visible-form ayatana is pure; because the visible-form ayatana is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the arising of mind, the purity of the visible-form ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because the arising of mind is pure, the sound, odor, taste, tangible-object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible-object, and mental-object ayatanas are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the arising of mind, the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because the arising of mind is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the arising of mind, the purity of the eye dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because the arising of mind is pure, the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are pure; because the visible-form dhatu through to the feelings that arise conditioned by eye-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the arising of mind, the purity of the visible-form dhatu through to the feelings that arise conditioned by eye-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because the arising of mind is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the arising of mind, the purity of the ear dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because the arising of mind is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are pure; because the sound dhatu through to the feelings that arise conditioned by ear-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the arising of mind, the purity of the sound dhatu through to the feelings that arise conditioned by ear-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because the arising of mind is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the arising of mind, the purity of the nose dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because the arising of mind is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are pure; because the odor dhatu through to the feelings that arise conditioned by nose-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the arising of mind, the purity of the odor dhatu through to the feelings that arise conditioned by nose-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because the arising of mind is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the arising of mind, the purity of the tongue dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because the arising of mind is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are pure; because the taste dhatu through to the feelings that arise conditioned by tongue-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the arising of mind, the purity of the taste dhatu through to the feelings that arise conditioned by tongue-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because the arising of mind is pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the arising of mind, the purity of the body dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because the arising of mind is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are pure; because the tangible-object dhatu through to the feelings that arise conditioned by body-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the arising of mind, the purity of the tangible-object dhatu through to the feelings that arise conditioned by body-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because the arising of mind is pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the arising of mind, the purity of the mind dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because the arising of mind is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact are pure; because the mental-object dhatu through to the feelings that arise conditioned by mind-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the arising of mind, the purity of the mental-object dhatu through to the feelings that arise conditioned by mind-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because the arising of mind is pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the arising of mind, the purity of the earth dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because the arising of mind is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the arising of mind, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because the arising of mind is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the arising of mind, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because the arising of mind is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the arising of mind, the purity of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the mind is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the perfection of generosity, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the mind is pure, the perfections of pure discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of pure discipline through prajnaparamita are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the perfections of pure discipline through prajnaparamita, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the mind is pure, the emptiness of the internal is pure; because the emptiness of the internal is pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the emptiness of the internal, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the mind is pure, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing are pure;

because the emptiness of the external through the emptiness of the intrinsic nature of nonbeing are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the mind, the purity of the emptiness of the external through the emptiness of the intrinsic nature of nonbeing, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the mind is pure, suchness is pure; because suchness is pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of suchness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the mind is pure, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the mind, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the mind is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the Noble Truth of suffering, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the mind is pure, the Noble Truths of the origin of suffering, its cessation, and the path are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the mind is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the four meditative concentrations, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the mind is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the four immeasurables and the four formless concentrations, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the mind is pure, the eight liberations are pure; because the eight liberations are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the eight liberations, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the mind is pure, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the mind is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the four foundations of mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the mind is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the mind is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the gateway to liberation through emptiness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the mind is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the mind is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the mind, the purity of the ten bodhisattva grounds, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Fascicle 198

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