大般若波羅蜜多經

28

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

Whether it is the purity of the emptiness of the internal and external, the purity of the tongue element, 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 emptiness of the internal and external is pure, the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste element through the feelings arising with tongue-contact as condition are pure, the knowledge of all-knowing wisdom is pure.

Why is this so? Whether it is the purity of the emptiness of the internal and external, the purity of the taste element through the feelings arising with tongue-contact as condition, 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 emptiness of the internal and external is pure, the body element is pure; because the body element is pure, the knowledge of all-knowing wisdom is pure. Why is this so?

Whether it is the purity of the emptiness of the internal and external, the purity of the body element, 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 emptiness of the internal and external is pure, the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object element through the feelings arising with body-contact as condition are pure, the knowledge of all-knowing wisdom is pure.

Why is this so? Whether it is the purity of the emptiness of the internal and external, the purity of the tangible-object element through the feelings arising with body-contact as condition, 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 emptiness of the internal and external is pure, the mind element is pure; because the mind element is pure, the knowledge of all-knowing wisdom is pure. Why is this so?

Whether it is the purity of the emptiness of the internal and external, the purity of the mind element, 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 emptiness of the internal and external is pure, the dharma element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition are pure; because the dharma element through the feelings arising with mind-contact as condition are pure, the knowledge of all-knowing wisdom is pure.

Why is this so? Whether it is the purity of the emptiness of the internal and external, the purity of the dharma element through the feelings arising with mind-contact as condition, 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 emptiness of the internal and external is pure, the earth element is pure; because the earth element is pure, the knowledge of all-knowing wisdom is pure. Why is this so?

Whether it is the purity of the emptiness of the internal and external, the purity of the earth element, 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 emptiness of the internal and external 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-knowing wisdom is pure.

Why is this so? Whether it is the purity of the emptiness of the internal and external, the purity of the water, fire, wind, space, and consciousness elements, 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 emptiness of the internal and external is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowing wisdom is pure. Why is this so?

Whether it is the purity of the emptiness of the internal and external, the purity of ignorance, 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 emptiness of the internal and external is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowing wisdom is pure.

Why is this so? Whether it is the purity of the emptiness of the internal and external, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, 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 emptiness of the internal and external is pure, the paramita of generosity is pure; because the paramita of generosity is pure, the knowledge of all-knowing wisdom is pure. Why is this so?

Whether it is the purity of the emptiness of the internal and external, the purity of the paramita of generosity, 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 emptiness of the internal and external is pure, the paramitas of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita are pure; because the paramita of pure morality through prajnaparamita are pure, the knowledge of all-knowing wisdom is pure.

Why is this so? Whether it is the purity of the emptiness of the internal and external, the purity of the paramita of pure morality through prajnaparamita, 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 emptiness of the internal and external is pure, internal emptiness is pure; because internal emptiness is pure, the knowledge of all-knowing wisdom is pure. Why is this so?

Whether it is the purity of the emptiness of the internal and external, the purity of internal 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 emptiness of the internal and external is pure, external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing,

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

Why is this so? Whether it is the purity of the emptiness of the internal and external, the purity of external emptiness through the emptiness of the intrinsic nature of nonbeing, 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 emptiness of the internal and external is pure, suchness is pure; because suchness is pure, the knowledge of all-knowing wisdom is pure. Why is this so?

Whether it is the purity of the emptiness of the internal and external, the purity of suchness, 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 emptiness of the internal and external 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 certainty of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all-knowing wisdom is pure.

Why is this so? Whether it is the purity of the emptiness of the internal and external, the purity of the dharma-dhatu through the inconceivable realm, 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 emptiness of internal and external phenomena 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? Because whether it is the purity of the emptiness of internal and external phenomena, 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, free from discrimination, and without cessation.

Because the emptiness of internal and external phenomena 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 knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the noble truths of the origin, cessation, and path, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the emptiness of internal and external phenomena is pure, the four dhyanas are pure; because the four dhyanas 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 four dhyanas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the emptiness of internal and external phenomena 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? Because whether it is the purity of the emptiness of internal and external phenomena, 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, free from discrimination, and without cessation.

Subhuti, because the emptiness of internal and external phenomena is pure, the eight liberations are pure; because the eight liberations 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 eight liberations, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the emptiness of internal and external phenomena is pure, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the emptiness of internal and external phenomena is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the four foundations of mindfulness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

Subhuti, because the emptiness of internal and external phenomena is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness 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 gateway to liberation through emptiness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the emptiness of internal and external phenomena 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 knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the emptiness of internal and external phenomena is pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis 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 ten bodhisattva bhumis, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the emptiness of internal and external phenomena is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the five kinds of eyes, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the emptiness of internal and external phenomena is pure, the six superknowledges are pure; because the six superknowledges 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 six superknowledges, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the emptiness of internal and external phenomena is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the ten powers of a Buddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the emptiness of internal and external phenomena is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen exclusive qualities of a Buddha 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 four fearlessnesses through the eighteen exclusive qualities of a Buddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the emptiness of internal and external phenomena is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the emptiness of internal and external phenomena is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the emptiness of internal and external phenomena, the purity of the nature of constant equanimity, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the emptiness of internal and external phenomena is pure, the knowledge of all things is pure; because the knowledge of all things is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the emptiness of internal and external phenomena, the purity of the knowledge of all things, 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 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 knowledge is pure.

Why? Whether it is the purity of the emptiness of internal and external phenomena, 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 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, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the emptiness of internal and external phenomena, the purity of all dharani gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of internal and external phenomena is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of the emptiness of internal and external phenomena, the purity of all samadhi gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of internal and 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?

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

Subhuti! Because the emptiness of internal and 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? Whether it is the purity of the emptiness of internal and 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 internal and 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? Whether it is the purity of the emptiness of internal and 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 emptiness is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the emptiness of 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 the emptiness of 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 the emptiness of 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 the emptiness of 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 the emptiness of 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 the emptiness of 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 the emptiness of 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 the emptiness of 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 the emptiness of 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 the emptiness of emptiness is pure, the sound, odor, taste, touch, and mental-object ayatanas are pure; because the sound, odor, taste, touch, and mental-object ayatanas are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of the emptiness of emptiness, the purity of the sound, odor, taste, touch, 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 the emptiness of 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 the emptiness of 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 the emptiness of emptiness is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are pure; because the form dhatu through to the feelings that arise conditioned by eye-contact are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of the emptiness of emptiness, the purity of the form dhatu through to the feelings that arise conditioned by eye-contact, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

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

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

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

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

Because the emptiness of dharmas 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 is this? Because whether it is the purity of the emptiness of dharmas, the purity of the mental-object dhatu through the feelings arising with mind-contact as condition, or the purity of omniscient wisdom, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the emptiness of dharmas is pure, the earth dhatu is pure; because the earth dhatu is pure, omniscient wisdom is pure. Why is this? Because whether it is the purity of the emptiness of dharmas, the purity of the earth dhatu, or the purity of omniscient wisdom, all are nondual, not divided into two, without differentiation, and without cessation.

Because the emptiness of dharmas 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 is this? Because whether it is the purity of the emptiness of dharmas, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of omniscient wisdom, all are nondual, not divided into two, without differentiation, and without cessation.

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

Because the emptiness of dharmas is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, 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, omniscient wisdom is pure. Why is this? Because whether it is the purity of the emptiness of dharmas, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of omniscient wisdom, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the emptiness of dharmas is pure, the perfection of generosity is pure; because the perfection of generosity is pure, omniscient wisdom is pure. Why is this? Because whether it is the purity of the emptiness of dharmas, the purity of the perfection of generosity, or the purity of omniscient wisdom, all are nondual, not divided into two, without differentiation, and without cessation.

Because the emptiness of dharmas is pure, the perfections of ethical discipline, patience, vigor, meditative concentration, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, omniscient wisdom is pure. Why is this? Because whether it is the purity of the emptiness of dharmas, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of omniscient wisdom, all are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the emptiness of emptiness is pure, the emptiness of the internal is pure; because the emptiness of the internal is pure, the knowledge of all-knowledge is pure. Why? Whether it is the purity of the emptiness of emptiness, the purity of the emptiness of the internal, 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 emptiness is pure, the emptiness of the external, the emptiness of the internal and external, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because the emptiness of the external through the emptiness of the self-nature of nonexistence are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the emptiness of emptiness, the purity of the emptiness of the external 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 the emptiness of emptiness is pure, suchness is pure; because suchness is pure, the knowledge of all-knowledge is pure. Why? Whether it is the purity of the emptiness of 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 the emptiness of emptiness is pure, the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the emptiness of emptiness, the purity of the dharma-dhatu 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 emptiness of 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? Whether it is the purity of the emptiness of 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 the emptiness of emptiness 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 emptiness of emptiness, 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 emptiness of emptiness 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 emptiness of emptiness, 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 emptiness of emptiness 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 emptiness of emptiness, 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 emptiness of emptiness is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowledge is pure. Why? Whether it is the purity of the emptiness of 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 the emptiness of emptiness is pure, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure, the knowledge of all-knowledge is pure. Why? Whether it is the purity of the emptiness of emptiness, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, 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 emptiness is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowledge is pure. Why? Whether it is the purity of the emptiness of emptiness, the purity of the four foundations of mindfulness, 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 emptiness is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path are pure; because the four right efforts through the eight factors of the Noble Path are pure, the knowledge of all-knowledge is pure. Why? Whether it is the purity of the emptiness of emptiness, the purity of the four right efforts through the eight factors of the Noble 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 emptiness of emptiness is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the knowledge of all-knowledge is pure. Why? Whether it is the purity of the emptiness of emptiness, the purity of the gateway to liberation through emptiness, 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 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-knowledge is pure. Why? Whether it is the purity of the emptiness of emptiness, the purity of the gateways to liberation through signlessness and wishlessness, 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 emptiness is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowledge is pure. Why? Whether it is the purity of the emptiness of emptiness, the purity of the ten bodhisattva grounds, 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 emptiness is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowledge is pure. Why? Whether it is the purity of the emptiness of emptiness, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Subhuti, because the great emptiness of dharmas 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 great emptiness of dharmas, 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 great emptiness of dharmas 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 is this? Because whether it is the purity of the great emptiness of dharmas, 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, not divided into two, without discrimination, and without cessation.

Subhuti, because the great emptiness of dharmas 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 great emptiness of dharmas, 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 great emptiness of dharmas is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through the feelings arising with ear-contact as condition are pure, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of the great emptiness of dharmas, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the great emptiness of dharmas 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 great emptiness of dharmas, 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 great emptiness of dharmas is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through the feelings arising with nose-contact as condition are pure, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of the great emptiness of dharmas, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the great emptiness of dharmas 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 great emptiness of dharmas, 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 the great emptiness of dharmas is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through the feelings arising with tongue-contact as condition are pure, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of the great emptiness of dharmas, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the great emptiness of dharmas 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 great emptiness of dharmas, 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 the great emptiness of dharmas is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as condition are pure, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of the great emptiness of dharmas, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the great emptiness of dharmas 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 the great emptiness of dharmas, 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 great emptiness of dharmas 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, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of the great emptiness of dharmas, the purity of the mental-object dhatu through the feelings arising with mind-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 great emptiness of dharmas is pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of the great emptiness of dharmas, 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 great emptiness of dharmas is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of the great emptiness of dharmas, 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 great emptiness of dharmas is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of the great emptiness of dharmas, 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 great emptiness of dharmas is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of the great emptiness of dharmas, 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.

Fascicle 209

End