大般若波羅蜜多經

27

Furthermore, Subhuti! Because internal emptiness 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 internal emptiness, 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 internal emptiness 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 internal emptiness, 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 internal emptiness 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 internal emptiness, 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 internal emptiness 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 internal emptiness, 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 internal emptiness 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 internal emptiness, the purity of the form ayatana, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because internal emptiness is pure, the sound, odor, taste, tangible object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible object, and mental-object ayatanas are pure, the knowledge of all knowledge is pure.

Why is this? Because whether it is the purity of internal emptiness, the purity of the sound, odor, taste, tangible object, and mental-object ayatanas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because internal emptiness 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 internal emptiness, the purity of the eye dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because internal emptiness 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 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 internal emptiness, the purity of the form dhatu through 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, without discrimination, and without cessation.

Subhuti! Because internal emptiness 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 internal emptiness, the purity of the ear dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because internal emptiness 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 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 internal emptiness, the purity of the sound dhatu through 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, without discrimination, and without cessation.

Subhuti! Because internal emptiness 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 internal emptiness, the purity of the nose dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because internal emptiness 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 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 internal emptiness, the purity of the odor dhatu through 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, without discrimination, and without cessation.

Subhuti! Because internal emptiness 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 internal emptiness, the purity of the tongue dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because internal emptiness 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 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 internal emptiness, the purity of the taste dhatu through 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, without discrimination, and without cessation.

Subhuti! Because internal emptiness 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 internal emptiness, the purity of the body dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because internal emptiness 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 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 internal emptiness, the purity of the tangible-object dhatu through 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, without discrimination, and without cessation.

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

Because whether it is the purity of internal emptiness, 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 internal emptiness is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition are pure; because the mental-object dhatu through the feelings arising with mind-contact as their condition are pure, the knowledge of all knowledge is pure.

Why is this? Because whether it is the purity of internal emptiness, the purity of the mental-object dhatu through the feelings arising with mind-contact as their 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 internal emptiness is pure, the earth element is pure; because the earth element is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of internal emptiness, the purity of the earth element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because internal emptiness is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of internal emptiness, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because internal emptiness is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of internal emptiness, 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 internal emptiness is pure, volitional formations, consciousness, name-and-form, the six sense bases, 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, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of internal emptiness, the purity of volitional 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 internal emptiness is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of internal emptiness, 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 internal emptiness is pure, the perfections of pure ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of pure ethical discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of internal emptiness, the purity of the perfection of pure ethical discipline 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 internal emptiness is pure, external emptiness is pure; because external emptiness is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of internal emptiness, the purity of external emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because internal emptiness is pure, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because internal-and-external emptiness through the emptiness of the self-nature of nonexistence are pure, the knowledge of all-knowledge is pure.

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

Subhuti, because internal emptiness is pure, suchness is pure; because suchness is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of internal emptiness, 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 internal emptiness is pure, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

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

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

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

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

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

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

Whether it is the purity of internal emptiness, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because internal emptiness is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, the knowledge of all-knowing is pure.

Why is this so? Whether it is the purity of internal emptiness, the purity of the four right efforts through the eightfold noble path, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

Subhuti! Because internal emptiness is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, the knowledge of all-knowing is pure. Why is this so?

Whether it is the purity of internal emptiness, the purity of the Buddha’s ten powers, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because internal emptiness is pure, the four fearlessnesses, the four unobstructed 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-knowing is pure.

Why is this so? Whether it is the purity of internal emptiness, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because internal emptiness is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the knowledge of all-knowing is pure. Why is this so?

Whether it is the purity of internal emptiness, the purity of the quality of never losing mindfulness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because internal emptiness is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowing is pure. Why is this so?

Whether it is the purity of internal emptiness, the purity of the nature of constant equanimity, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why is this so? Whether it is the purity of internal emptiness, the purity of the knowledge of the aspects of the path and the knowledge of all aspects, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

Why is this so? Whether it is the purity of internal emptiness, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti! Because internal emptiness is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of internal emptiness, the purity of the supreme enlightenment of all Buddhas, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because external emptiness is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of external emptiness, the purity of form, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because external emptiness 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 external emptiness, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because external emptiness 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 external emptiness, the purity of the eye ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because external emptiness 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 external emptiness, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of external emptiness, the purity of the form ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because external emptiness 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? Whether it is the purity of external emptiness, 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, without division into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of external emptiness, the purity of the eye dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because external emptiness 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, the knowledge of all knowledge is pure.

Why? Whether it is the purity of external emptiness, the purity of the form dhatu through the feelings arising with eye-contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of external emptiness, the purity of the ear dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because external emptiness is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through the feelings arising with ear-contact as condition are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of external emptiness, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of external emptiness, the purity of the nose dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because external emptiness is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through the feelings arising with nose-contact as condition are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of external emptiness, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of external emptiness, the purity of the tongue dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because external emptiness is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through the feelings arising with tongue-contact as condition are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of external emptiness, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of external emptiness, the purity of the body dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because external emptiness is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as condition are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of external emptiness, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

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

Because the dharma of external emptiness 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, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of the dharma dhatu through the feelings arising with mind-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the dharma of external emptiness is pure, the earth dhatu is pure; because the earth dhatu is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of the earth dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the dharma of external emptiness is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the dharma of external emptiness is pure, ignorance is pure; because ignorance is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of ignorance, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the dharma of external emptiness 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 wisdom of all-knowledge is pure. Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the dharma of external emptiness is pure, the perfection of giving is pure; because the perfection of giving is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of the perfection of giving, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the dharma of external emptiness is pure, the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of moral discipline through prajnaparamita are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of the perfection of moral discipline through prajnaparamita, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the dharma of external emptiness is pure, the dharmas of internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature are pure; because the dharma of internal-and-external emptiness through the emptiness of the nonexistence of self-nature are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of the dharma of internal-and-external emptiness through the emptiness of the nonexistence of self-nature, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the dharma of external emptiness is pure, suchness is pure; because suchness is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of suchness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of the dharma dhatu through the inconceivable realm, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

Because the dharma of external emptiness is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the purity of the dharma of external emptiness, the purity of the four immeasurables and the four formless attainments, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the eight liberations are pure; because the eight liberations are pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of external emptiness, the purity of the eight liberations, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because external emptiness 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, omniscient wisdom is pure.

Why is this? Whether it is the purity of external emptiness, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of external emptiness, the purity of the four foundations of mindfulness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because external emptiness is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, omniscient wisdom is pure.

Why is this? Whether it is the purity of external emptiness, the purity of the four right efforts through the eightfold noble path, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the liberation gate of emptiness is pure; because the liberation gate of emptiness is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of external emptiness, the purity of the liberation gate of emptiness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because external emptiness is pure, the liberation gates of signlessness and wishlessness are pure; because the liberation gates of signlessness and wishlessness are pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of external emptiness, the purity of the liberation gates of signlessness and wishlessness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti! Because external emptiness is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of external emptiness, the purity of the Buddha’s ten powers, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because external emptiness 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, omniscient wisdom is pure.

Why is this? Whether it is the purity of external emptiness, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of external emptiness, the purity of the Dharma of non-forgetfulness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because external emptiness is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of external emptiness, the purity of the nature of perpetual equanimity, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because external emptiness is pure, all-knowledge is pure; because all-knowledge is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of external emptiness, the purity of all-knowledge, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because external emptiness is pure, knowledge of the aspects of the paths and knowledge of all aspects are pure; because knowledge of the aspects of the paths and knowledge of all aspects are pure, omniscient wisdom is pure.

Why is this? Whether it is the purity of external emptiness, the purity of knowledge of the aspects of the paths and knowledge of all aspects, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the emptiness of external phenomena 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? Because whether it is the purity of the emptiness of external phenomena, 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 the emptiness of external phenomena 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? Because whether it is the purity of the emptiness of external phenomena, 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 the emptiness of external phenomena is pure, the fruit of the Pratyekabuddha is pure; because the fruit of the Pratyekabuddha is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of external phenomena, the purity of the fruit of the 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 the emptiness of external phenomena is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of external phenomena, the purity of all 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 the emptiness of external phenomena is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of external phenomena, the purity of the supreme enlightenment 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 the emptiness of internal and external phenomena is pure, form is pure; because form is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, 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 the emptiness of internal and external phenomena 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? Because whether it is the purity of the emptiness of internal and external phenomena, 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 the emptiness of internal and external phenomena is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, 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 the emptiness of internal and external phenomena 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? Because whether it is the purity of the emptiness of internal and external phenomena, 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 the emptiness of internal and external phenomena is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the form ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of internal and external phenomena is pure, the sound, odor, taste, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the sound, odor, taste, touch, and dharma 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 the emptiness of internal and external phenomena is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the eye 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 emptiness of internal and external phenomena 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? Because whether it is the purity of the emptiness of internal and external phenomena, 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, without discrimination, and without cessation.

Subhuti, because the emptiness of internal and external phenomena is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the ear 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 emptiness of internal and external phenomena 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? Because whether it is the purity of the emptiness of internal and external phenomena, 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, without discrimination, and without cessation.

Subhuti, because the emptiness of internal and external phenomena is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the nose 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 emptiness of internal and external phenomena 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? Because whether it is the purity of the emptiness of internal and external phenomena, 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, without discrimination, and without cessation.

Fascicle 208

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