大般若波羅蜜多經

26

Furthermore, Subhuti! Because the perfection of pure ethical discipline 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 the perfection of pure ethical discipline, the purity of form, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the perfection of pure ethical discipline 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 the perfection of pure ethical discipline, 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, undifferentiated, and not subject to cessation.

Subhuti! Because the perfection of pure ethical discipline 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 the perfection of pure ethical discipline, the purity of the eye ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the perfection of pure ethical discipline 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 the perfection of pure ethical discipline, 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, undifferentiated, and not subject to cessation.

Subhuti! Because the perfection of pure ethical discipline is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of the perfection of pure ethical discipline, the purity of the form ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the perfection of pure ethical discipline 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? Because whether it is the purity of the perfection of pure ethical discipline, 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, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of the perfection of pure ethical discipline, the purity of the eye dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the perfection of pure ethical discipline is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are pure; because the form dhatu through to the feelings arising with eye-contact as their condition are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the perfection of pure ethical discipline, the purity of the form dhatu through to the feelings arising with eye-contact as their condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of the perfection of pure ethical discipline, the purity of the ear dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the perfection of pure ethical discipline is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are pure; because the sound dhatu through to the feelings arising with ear-contact as their condition are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the perfection of pure ethical discipline, the purity of the sound dhatu through to the feelings arising with ear-contact as their condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of the perfection of pure ethical discipline, the purity of the nose dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the perfection of pure ethical discipline is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are pure; because the odor dhatu through to the feelings arising with nose-contact as their condition are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the perfection of pure ethical discipline, the purity of the odor dhatu through to the feelings arising with nose-contact as their condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of the perfection of pure ethical discipline, the purity of the tongue dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the perfection of pure ethical discipline is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are pure; because the taste dhatu through to the feelings arising with tongue-contact as their condition are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the perfection of pure ethical discipline, the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of the perfection of pure ethical discipline, the purity of the body dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the perfection of pure ethical discipline is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are pure; because the tangible-object dhatu through to the feelings arising with body-contact as their condition are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the perfection of pure ethical discipline, the purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because the perfection of pure morality is pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the perfection of pure morality, the purity of the mind dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the perfection of pure morality 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? Whether it is the purity of the perfection of pure morality, 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 discrimination, and without cessation.

Subhuti! Because the perfection of pure morality is pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the perfection of pure morality, the purity of the earth dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the perfection of pure morality 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? Whether it is the purity of the perfection of pure morality, 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 discrimination, and without cessation.

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

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

Why? Whether it is the purity of the perfection of pure morality, the purity of formations through 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, without discrimination, and without cessation.

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

Whether it is the purity of the perfection of pure morality, the purity of the perfection of generosity, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the perfection of pure morality is pure, the perfections of patience, vigor, meditative concentration, and prajnaparamita are pure; because the perfection of patience through prajnaparamita are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of the perfection of pure morality, the purity of the perfection of patience through prajnaparamita, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the perfection of pure morality is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the perfection of pure morality, the purity of the emptiness of internal phenomena, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the perfection of pure morality 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common 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, the knowledge of all knowledge is pure.

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

Subhuti! Because the perfection of pure morality is pure, suchness is pure; because suchness is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the perfection of pure morality, the purity of suchness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the perfection of pure morality is pure, the dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of phenomena, the abiding order of phenomena, the true limit, the realm of space, and the inconceivable realm are pure; because the dharma realm through the inconceivable realm are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of the perfection of pure morality, the purity of the dharma realm through the inconceivable realm, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the perfection of pure morality 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?

Whether it is the purity of the perfection of pure morality, the purity of the Noble Truth of suffering, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the perfection of pure morality 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 knowledge of all knowledge is pure.

Why? Whether it is the purity of the perfection of pure morality, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the perfection of pure morality is pure, the four dhyanas are pure; because the four dhyanas are pure, the knowledge of all knowledge is pure. Why?

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

Why? Whether it is the purity of the perfection of pure morality, the purity of the four immeasurables and the four formless concentrations, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

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

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

Subhuti, because the perfection of morality 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 perfection of morality, 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, without discrimination, and without cessation.

Because the perfection of morality 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 perfection of morality, the purity of the six superknowledges, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the perfection of morality 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 perfection of morality, 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, without discrimination, and without cessation.

Because the perfection of morality 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 perfection of morality, 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, without discrimination, and without cessation.

Subhuti, because the perfection of morality is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the perfection of morality, the purity of the quality of never losing mindfulness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the perfection of morality 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 perfection of morality, 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, without discrimination, and without cessation.

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

Because the perfection of morality 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 is this? Whether it is the purity of the perfection of morality, 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, not divided into two, without discrimination, and without cessation.

Subhuti, because the perfection of morality 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 perfection of morality, the purity of all dharani gateways, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the perfection of morality 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 perfection of morality, the purity of all samadhi gateways, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the perfection of pure morality is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the perfection of pure morality, the purity of the fruit of stream-entry, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation. Because the perfection of pure morality 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 wisdom is pure.

Why is this? Whether it is the purity of the perfection of pure morality, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the perfection of pure morality is pure, the fruit of the solitary buddha is pure; because the fruit of the solitary buddha is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the perfection of pure morality, the purity of the fruit of the solitary buddha, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the perfection of pure morality is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the perfection of pure morality, the purity of all practices of great bodhisattvas, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the perfection of pure morality is pure, the unsurpassed enlightenment of all Buddhas is pure; because the unsurpassed enlightenment of all Buddhas is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the perfection of pure morality, the purity of the unsurpassed enlightenment of all Buddhas, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because the perfection of generosity is pure, form is pure; because form is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the perfection of generosity, the purity of form, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation. Because the perfection of generosity is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the perfection of generosity, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the perfection of generosity is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the perfection of generosity, the purity of the eye ayatana, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation. Because the perfection of generosity is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the perfection of generosity, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the perfection of generosity is pure, the form ayatana is pure; because the form ayatana is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the perfection of generosity, the purity of the form ayatana, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation. Because the perfection of generosity 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 wisdom is pure.

Why is this? Whether it is the purity of the perfection of generosity, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the perfection of generosity is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the perfection of generosity, the purity of the eye dhatu, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation. Because the perfection of generosity 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 to the feelings arising with eye-contact as condition are pure, omniscient wisdom is pure.

Why is this? Whether it is the purity of the perfection of generosity, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the perfection of generosity is pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the perfection of generosity, the purity of the ear dhatu, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation. Because the perfection of generosity 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 to the feelings arising with ear-contact as condition are pure, omniscient wisdom is pure.

Why is this? Whether it is the purity of the perfection of generosity, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the perfection of generosity is pure, the nose dhatu is pure; because the nose dhatu is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the perfection of generosity, the purity of the nose dhatu, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation. Because the perfection of generosity 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 to the feelings arising with nose-contact as condition are pure, omniscient wisdom is pure.

Why is this? Whether it is the purity of the perfection of generosity, the purity of the odor dhatu through to the feelings arising with nose-contact as condition, or the purity of omniscient wisdom, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the perfection of giving is pure, the tongue dhatu is pure; because the tongue dhatu is pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of the tongue dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Because the perfection of giving 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 the perfection of giving, 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, undifferentiated, and neither interrupted nor extinguished.

Subhuti, because the perfection of giving is pure, the body dhatu is pure; because the body dhatu is pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of the body dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Because the perfection of giving 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 wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Subhuti, because the perfection of giving is pure, the mind dhatu is pure; because the mind dhatu is pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of the mind dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Because the perfection of giving is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the mental-object dhatu through the feelings arising with mind-contact as condition are pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of the mental-object dhatu through the feelings arising with mind-contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Subhuti, because the perfection of giving is pure, the earth dhatu is pure; because the earth dhatu is pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of the earth dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Because the perfection of giving 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 the perfection of giving, 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, undifferentiated, and neither interrupted nor extinguished.

Subhuti, because the perfection of giving is pure, ignorance is pure; because ignorance is pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of ignorance, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Because the perfection of giving is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, 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 wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Subhuti, because the perfection of giving is pure, omniscient wisdom is pure; because the perfection of ethical discipline is pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of the perfection of ethical discipline, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Because the perfection of giving is pure, the perfections of patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of patience through prajnaparamita are pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of the perfection of patience through prajnaparamita, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Subhuti, because the perfection of giving is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of the emptiness of internal phenomena, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Because the perfection of giving 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 dispersal, the emptiness of the unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, 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 the emptiness of external phenomena through the emptiness of the self-nature of nonexistence are pure, omniscient wisdom is pure.

Why? Whether it is the purity of the perfection of giving, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Subhuti, because the perfection of giving is pure, suchness is pure; because suchness is pure, omniscient wisdom is pure. Why? Whether it is the purity of the perfection of giving, the purity of suchness, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Because the perfection of giving is pure, the Dharma realm, 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 Dharma realm through the inconceivable realm are pure, omniscient wisdom is pure.

Why? Whether it is the purity of the perfection of giving, the purity of the Dharma realm through the inconceivable realm, or the purity of omniscient wisdom, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Subhuti, because the perfection of generosity is pure, the noble truth of suffering is pure; because the noble truth of suffering is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the noble truth of suffering, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the perfection of generosity is pure, the noble truths of the origin, cessation, and path are pure; because the noble truths of the origin, cessation, and path are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the noble truths of the origin, cessation, and path, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the perfection of generosity is pure, the four dhyanas are pure; because the four dhyanas are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the four dhyanas, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the perfection of generosity 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 aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the four immeasurables and the four formless absorptions, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the perfection of generosity is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the eight liberations, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the perfection of generosity 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 aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the perfection of generosity is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the four foundations of mindfulness, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the perfection of generosity 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 eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the four right efforts through the eightfold noble path, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the perfection of generosity is pure, the liberation door of emptiness is pure; because the liberation door of emptiness is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the liberation door of emptiness, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the perfection of generosity is pure, the liberation doors of signlessness and wishlessness are pure; because the liberation doors of signlessness and wishlessness are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the liberation doors of signlessness and wishlessness, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the perfection of generosity is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the perfection of generosity is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the five kinds of eyes, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the perfection of generosity is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the six superknowledges, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the perfection of generosity is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the ten powers of a Buddha, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the perfection of generosity is pure, the four fearlessnesses, the four analytical knowledges, 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 aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the perfection of generosity is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the perfection of generosity is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the perfection of generosity, the purity of the nature of constant equanimity, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the perfection of giving is pure, the knowledge of all things is pure; because the knowledge of all things is pure, omniscient knowledge is pure. Why? Whether it is the purity of the perfection of giving, the purity of the knowledge of all things, or the purity of omniscient knowledge, they are all nondual, without dual division, free from discrimination, and without cessation.

Because the perfection of giving 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? Whether it is the purity of the perfection of giving, 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, without dual division, free from discrimination, and without cessation.

Subhuti, because the perfection of giving is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why? Whether it is the purity of the perfection of giving, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, without dual division, free from discrimination, and without cessation. Because the perfection of giving is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why? Whether it is the purity of the perfection of giving, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, without dual division, free from discrimination, and without cessation.

Subhuti, because the perfection of giving is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why? Whether it is the purity of the perfection of giving, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, without dual division, free from discrimination, and without cessation.

Because the perfection of giving 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? Whether it is the purity of the perfection of giving, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient knowledge, they are all nondual, without dual division, free from discrimination, and without cessation.

Subhuti, because the perfection of giving is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient knowledge is pure. Why? Whether it is the purity of the perfection of giving, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, without dual division, free from discrimination, and without cessation.

Subhuti, because the perfection of giving is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, omniscient knowledge is pure. Why? Whether it is the purity of the perfection of giving, the purity of all the practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, without dual division, free from discrimination, and without cessation.

Subhuti, because the perfection of giving is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, omniscient knowledge is pure. Why? Whether it is the purity of the perfection of giving, the purity of the supreme enlightenment of all Buddhas, or the purity of omniscient knowledge, they are all nondual, without dual division, free from discrimination, and without cessation.

Fascicle 207

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