大般若波羅蜜多經

22

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

Subhuti! Because greed is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all knowledge is pure. Why is this?

Because whether it is the purity of greed, the purity of the ten powers of a Buddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because greed 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 knowledge is pure.

Why is this? Because whether it is the purity of greed, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because greed is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all knowledge is pure. Why is this?

Because whether it is the purity of greed, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because greed is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all knowledge is pure. Why is this?

Because whether it is the purity of greed, the purity of the nature of constant equanimity, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of greed, the purity of the knowledge of all, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because greed is pure, the knowledge of path-aspects and the knowledge of all aspects are pure; because the knowledge of path-aspects and the knowledge of all aspects are pure, the knowledge of all knowledge is pure.

Why is this? Because whether it is the purity of greed, the purity of the knowledge of path-aspects and the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti! Because greed is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all knowledge is pure. Why is this?

Because whether it is the purity of greed, the purity of the fruit of stream-entry, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because greed 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 knowledge is pure.

Why is this? Because whether it is the purity of greed, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti! Because greed is pure, the unsurpassed awakening of all Buddhas is pure; because the unsurpassed awakening of all Buddhas is pure, the knowledge of all knowledge is pure. Why is this? Because whether it is the purity of greed, the purity of the unsurpassed awakening of all Buddhas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti! Because anger is pure, the form ayatana is pure; because the form ayatana is pure, omniscient wisdom is pure. Why? Whether it is the purity of anger, the purity of the form ayatana, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because anger is pure, the sound, odor, taste, touch, and mental-object ayatanas are pure; because the sound, odor, taste, touch, and mental-object ayatanas are pure, omniscient wisdom is pure. Why? Whether it is the purity of anger, the purity of the sound, odor, taste, touch, and mental-object ayatanas, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because anger is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient wisdom is pure. Why?

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

Why? Whether it is the purity of anger, the purity of the form dhatu through the feelings arising with eye contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because anger is pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient wisdom is pure. Why?

Whether it is the purity of anger, the purity of the ear dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because anger 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, omniscient wisdom is pure.

Why? Whether it is the purity of anger, the purity of the sound dhatu through the feelings arising with ear contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because anger is pure, the nose dhatu is pure; because the nose dhatu is pure, omniscient wisdom is pure. Why?

Whether it is the purity of anger, the purity of the nose dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because anger 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, omniscient wisdom is pure.

Why? Whether it is the purity of anger, the purity of the odor dhatu through the feelings arising with nose contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because anger is pure, the tongue dhatu is pure; because the tongue dhatu is pure, omniscient wisdom is pure. Why?

Whether it is the purity of anger, the purity of the tongue dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because anger 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, omniscient wisdom is pure.

Why? Whether it is the purity of anger, the purity of the taste dhatu through the feelings arising with tongue contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because anger is pure, the body dhatu is pure; because the body dhatu is pure, omniscient wisdom is pure. Why?

Whether it is the purity of anger, the purity of the body dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because anger is pure, the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition are pure; because the touch dhatu through the feelings arising with bodily contact as condition are pure, omniscient wisdom is pure.

Why? Whether it is the purity of anger, the purity of the touch dhatu through the feelings arising with bodily contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because anger is pure, the mind dhatu is pure; because the mind dhatu is pure, omniscient wisdom is pure. Why?

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

Why? Whether it is the purity of anger, the purity of the mental-object dhatu through the feelings arising with mental contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because anger is pure, the earth dhatu is pure; because the earth dhatu is pure, omniscient wisdom is pure. Why? Whether it is the purity of anger, the purity of the earth dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because anger is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, omniscient wisdom is pure. Why? Whether it is the purity of anger, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because anger is pure, ignorance is pure; because ignorance is pure, omniscient wisdom is pure. Why?

Whether it is the purity of anger, the purity of ignorance, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because anger 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 despair are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair are pure, omniscient wisdom is pure.

Why? Whether it is the purity of anger, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because hatred is pure, the perfection of generosity is pure; because the perfection of generosity is pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the perfection of generosity, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because hatred is pure, the perfections of ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of ethical discipline through prajnaparamita are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because hatred is pure, inner emptiness is pure; because inner emptiness is pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of inner emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because hatred is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, 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 nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing are pure; because outer emptiness through the emptiness of the self-nature of nonbeing are pure, omniscient knowledge is pure.

Why? Whether it is the purity of hatred, the purity of outer emptiness through the emptiness of the self-nature of nonbeing, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because hatred is pure, suchness is pure; because suchness is pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of suchness, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because hatred is pure, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the dharmadhatu through the inconceivable realm, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because hatred is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the Noble Truth of suffering, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because hatred 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, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because hatred is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the four meditative concentrations, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because hatred is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the four immeasurables and the four formless concentrations, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because hatred is pure, the eight liberations are pure; because the eight liberations are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the eight liberations, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because hatred is pure, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because hatred is pure, the four establishments of mindfulness are pure; because the four establishments of mindfulness are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the four establishments of mindfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because hatred 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 Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the four right efforts through the Noble Eightfold Path, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because hatred is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the gateway to liberation through emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because hatred is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because hatred is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient knowledge is pure. Why? Whether it is the purity of hatred, the purity of the ten bodhisattva grounds, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

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

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

Subhuti, because hatred is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of hatred, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because hatred is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of hatred, the purity of the nature of constant equanimity, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

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

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

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

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

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

Subhuti, because delusion is pure, the visible-form ayatana is pure; because the visible-form ayatana is pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the visible-form ayatana, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Because delusion 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, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because delusion is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the eye dhatu, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Because delusion 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, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the visible-form dhatu through the feelings arising with eye-contact as condition, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because delusion is pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the ear dhatu, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Because delusion 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, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because delusion is pure, the nose dhatu is pure; because the nose dhatu is pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the nose dhatu, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Because delusion 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, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because delusion is pure, the tongue dhatu is pure; because the tongue dhatu is pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the tongue dhatu, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Because delusion 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, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because delusion is pure, the body dhatu is pure; because the body dhatu is pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the body dhatu, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Because delusion 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, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because delusion is pure, the mind dhatu is pure; because the mind dhatu is pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the mind dhatu, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

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

Subhuti, because delusion is pure, the earth dhatu is pure; because the earth dhatu is pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the earth dhatu, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation. Because delusion is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because delusion is pure, ignorance is pure; because ignorance is pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of ignorance, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

Because delusion 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 aging and death, sorrow, lamentation, pain, grief, and distress are pure, omniscient knowledge is pure. Why? Because whether it is the purity of delusion, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of omniscient knowledge, all are nondual, not divided into two, without differentiation, and without cessation.

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

Whether it is the purity of ignorance, the purity of the perfection of generosity, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because ignorance 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, all-knowledge is pure.

Why is this? Whether it is the purity of ignorance, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of ignorance, the purity of the emptiness of internal phenomena, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because ignorance is pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of shared characteristics, the emptiness of all phenomena, the emptiness of the ungraspable,

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

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

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

Whether it is the purity of ignorance, the purity of suchness, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because ignorance is pure, the dharmadhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, all-knowledge is pure.

Why is this? Whether it is the purity of ignorance, the purity of the dharmadhatu through the inconceivable realm, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Whether it is the purity of ignorance, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Whether it is the purity of ignorance, the purity of the four immeasurables and the four formless absorptions, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of ignorance, the purity of the eight liberations, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because ignorance is pure, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure, all-knowledge is pure.

Why is this? Whether it is the purity of ignorance, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of ignorance, the purity of the four foundations of mindfulness, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because ignorance 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 Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, all-knowledge is pure.

Why is this? Whether it is the purity of ignorance, the purity of the four right efforts through the Noble Eightfold Path, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

Subhuti! Because delusion 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? Because whether it is the purity of delusion, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because delusion is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of delusion, the purity of the six superknowledges, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because delusion 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?

Because whether it is the purity of delusion, the purity of the ten powers of a Buddha, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because delusion is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the knowledge of all-knowing wisdom is pure.

Why? Because whether it is the purity of delusion, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because delusion is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of delusion, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because delusion 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?

Because whether it is the purity of delusion, the purity of the nature of constant equanimity, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because delusion is pure, the knowledge of all things is pure; because the knowledge of all things is pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of delusion, the purity of the knowledge of all things, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because delusion 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, the knowledge of all-knowing wisdom is pure.

Why? Because whether it is the purity of delusion, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because delusion is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of delusion, the purity of all dharani gateways, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because delusion is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of delusion, the purity of all samadhi gateways, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because delusion 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?

Because whether it is the purity of delusion, the purity of the fruit of stream-entry, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because delusion 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? Because whether it is the purity of delusion, 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, without dual division, without discrimination, and without cessation.

Subhuti! Because delusion 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? Because whether it is the purity of delusion, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because delusion is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of delusion, the purity of all practices of great bodhisattvas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because delusion is pure, the supreme enlightenment of the Buddhas is pure; because the supreme enlightenment of the Buddhas is pure, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of delusion, the purity of the supreme enlightenment of the Buddhas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Fascicle 203

End