大般若波羅蜜多經

14

Subhuti! The purity of knowledge is precisely the purity of the five eyes; the purity of the five eyes is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of the five eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of knowledge is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of knowledge is precisely the purity of the ten powers of a Buddha; the purity of the ten powers of a Buddha is precisely the purity of knowledge. Why is this?

Because that purity of knowledge and the purity of the ten powers of a Buddha are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of knowledge is precisely the purity of 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; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of knowledge.

Why is this? Because that purity of knowledge and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of knowledge is precisely the purity of the Dharma of unfailing mindfulness; the purity of the Dharma of unfailing mindfulness is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of the Dharma of unfailing mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of knowledge is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of the nature of constant equanimity are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of knowledge is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of knowledge. Why is this?

Because that purity of knowledge and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of knowledge is precisely the purity of the knowledge of the aspects of the paths and the knowledge of all aspects; the purity of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely the purity of knowledge. Why is this?

Because that purity of knowledge and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of knowledge is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of knowledge is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of knowledge is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of the fruit of stream-entry are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of knowledge is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of knowledge is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of knowledge is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of knowledge is precisely the purity of the unsurpassed enlightenment of all Buddhas; the purity of the unsurpassed enlightenment of all Buddhas is precisely the purity of knowledge. Why is this? Because that purity of knowledge and the purity of the unsurpassed enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and not subject to cessation.

Furthermore, Subhuti! The purity of seeing is precisely the purity of form; the purity of form is precisely the purity of seeing. Why is this? Because that purity of seeing and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of seeing is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of seeing. Why is this? Because that purity of seeing and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of seeing is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of seeing. Why is this? Because that purity of seeing and the purity of the eye ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of seeing is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of seeing. Why is this? Because that purity of seeing and the purity of the ear, nose, tongue, body, and mind ayatanas are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of seeing is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of seeing. Why is this? Because that purity of seeing and the purity of the form ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of seeing is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of seeing. Why is this? Because that purity of seeing and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of seeing is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of seeing. Why is this? Because that purity of seeing and the purity of the eye dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of seeing is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact; the purity of the form dhatu through the feelings that arise conditioned by eye-contact is precisely the purity of seeing. Why is this? Because that purity of seeing and the purity of the form dhatu through the feelings that arise conditioned by eye-contact are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of view is precisely the purity of the ear dhatu, and the purity of the ear dhatu is precisely the purity of view. Why? Because that purity of view and the purity of the ear dhatu are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact; the purity of the sound dhatu through the feelings that arise conditioned by ear-contact is precisely the purity of view. Why? Because that purity of view and the purity of the sound dhatu through the feelings that arise conditioned by ear-contact are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of view is precisely the purity of the nose dhatu, and the purity of the nose dhatu is precisely the purity of view. Why? Because that purity of view and the purity of the nose dhatu are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact; the purity of the odor dhatu through the feelings that arise conditioned by nose-contact is precisely the purity of view. Why? Because that purity of view and the purity of the odor dhatu through the feelings that arise conditioned by nose-contact are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of view is precisely the purity of the tongue dhatu, and the purity of the tongue dhatu is precisely the purity of view. Why?

Because that purity of view and the purity of the tongue dhatu are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact; the purity of the taste dhatu through the feelings that arise conditioned by tongue-contact is precisely the purity of view.

Why? Because that purity of view and the purity of the taste dhatu through the feelings that arise conditioned by tongue-contact are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of view is precisely the purity of the body dhatu, and the purity of the body dhatu is precisely the purity of view. Why?

Because that purity of view and the purity of the body dhatu are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact; the purity of the tangible-object dhatu through the feelings that arise conditioned by body-contact is precisely the purity of view.

Why? Because that purity of view and the purity of the tangible-object dhatu through the feelings that arise conditioned by body-contact are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of view is precisely the purity of the mind dhatu, and the purity of the mind dhatu is precisely the purity of view. Why?

Because that purity of view and the purity of the mind dhatu are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact; the purity of the mental-object dhatu through the feelings that arise conditioned by mind-contact is precisely the purity of view.

Why? Because that purity of view and the purity of the mental-object dhatu through the feelings that arise conditioned by mind-contact are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of view is precisely the purity of the earth dhatu, and the purity of the earth dhatu is precisely the purity of view. Why? Because that purity of view and the purity of the earth dhatu are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of view. Why? Because that purity of view and the purity of the water, fire, wind, space, and consciousness dhatus are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of view is precisely the purity of ignorance, and the purity of ignorance is precisely the purity of view. Why?

Because that purity of view and the purity of ignorance are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of view.

Why? Because that purity of view and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of view is precisely the purity of the perfection of generosity, and the purity of the perfection of generosity is precisely the purity of view. Why? Because that purity of view and the purity of the perfection of generosity are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita; the purity of the perfection of ethical discipline through prajnaparamita is precisely the purity of view. Why? Because that purity of view and the purity of the perfection of ethical discipline through prajnaparamita are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of view is precisely the purity of the emptiness of internal phenomena, and the purity of the emptiness of internal phenomena is precisely the purity of view. Why?

Because that purity of view and the purity of the emptiness of internal phenomena are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence,

the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence; the purity of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence is precisely the purity of view.

Why? Because that purity of view and the purity of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of view is precisely the purity of suchness, and the purity of suchness is precisely the purity of view. Why?

Because that purity of view and the purity of suchness are neither two nor divided into two, are without distinction, and are without cessation. The purity of view is precisely the purity of the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the certainty of phenomena, the abiding of phenomena, the limit of reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of view.

Why? Because that purity of view and the purity of the dharma-dhatu through the inconceivable realm are neither two nor divided into two, are without distinction, and are without cessation.

Subhuti! The purity of views is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of views. Why? Because the purity of views and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of the Noble Truths of the origin, cessation, and path; the purity of the Noble Truths of the origin, cessation, and path is precisely the purity of views. Why? Because the purity of views and the purity of the Noble Truths of the origin, cessation, and path are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of views. Why? Because the purity of views and the purity of the four dhyanas are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of the four immeasurable states and the four formless attainments; the purity of the four immeasurable states and the four formless attainments is precisely the purity of views. Why? Because the purity of views and the purity of the four immeasurable states and the four formless attainments are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of views. Why?

Because the purity of views and the purity of the eight liberations are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of views.

Why? Because the purity of views and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of views. Why?

Because the purity of views and the purity of the four foundations of mindfulness are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; the purity of the four right efforts through the Noble Eightfold Path is precisely the purity of views.

Why? Because the purity of views and the purity of the four right efforts through the Noble Eightfold Path are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of the liberation gateway of emptiness; the purity of the liberation gateway of emptiness is precisely the purity of views. Why? Because the purity of views and the purity of the liberation gateway of emptiness are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of the liberation gateways of signlessness and wishlessness; the purity of the liberation gateways of signlessness and wishlessness is precisely the purity of views. Why? Because the purity of views and the purity of the liberation gateways of signlessness and wishlessness are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of views. Why? Because the purity of views and the purity of the ten bodhisattva grounds are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of views. Why? Because the purity of views and the purity of the five kinds of eyes are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of views. Why? Because the purity of views and the purity of the six superknowledges are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of the ten powers of a Buddha; the purity of the ten powers of a Buddha is precisely the purity of views. Why?

Because the purity of views and the purity of the ten powers of a Buddha are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of 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; the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha is precisely the purity of views.

Why? Because the purity of views and the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of views. Why? Because the purity of views and the purity of the Dharma of non-forgetfulness are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of views. Why? Because the purity of views and the purity of the nature of constant equanimity are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of views. Why? Because the purity of views and the purity of the knowledge of all things are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of the knowledge of the aspects of the paths and the knowledge of all aspects; the purity of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely the purity of views. Why? Because the purity of views and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of views. Why? Because the purity of views and the purity of all dharani gateways are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of views. Why? Because the purity of views and the purity of all samadhi gateways are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of views is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of views. Why? Because the purity of views and the purity of the fruit of stream-entry are not two, are not divided into two, are without distinction, and are not annihilated. The purity of views is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of views. Why? Because the purity of views and the purity of the fruits of once-returning, non-returning, and arhatship are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of view is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of view. Why? Because the purity of view and the purity of the fruit of a pratyekabuddha are neither two nor divided into two; they are without differentiation and without cessation.

Subhuti! The purity of view is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of view. Why? Because the purity of view and the purity of all the practices of great bodhisattvas are neither two nor divided into two; they are without differentiation and without cessation.

Subhuti! The purity of view is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of view. Why? Because the purity of view and the purity of the supreme enlightenment of all Buddhas are neither two nor divided into two; they are without differentiation and without cessation.

Furthermore, Subhuti! Because the self is pure, form is pure; because form is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of form, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation. Because the self is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation.

Subhuti! Because the self is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the eye ayatana, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation. Because the self 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? Because whether it is the purity of the self, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation.

Subhuti! Because the self is pure, the form ayatana is pure; because the form ayatana is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the self, the purity of the form ayatana, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation. Because the self is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the self, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation.

Subhuti! Because the self is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the self, the purity of the eye dhatu, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation. Because the self is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through to the feelings arising with eye-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the self, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation.

Subhuti! Because the self is pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the self, the purity of the ear dhatu, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation. Because the self is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through to the feelings arising with ear-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the self, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation.

Subhuti! Because the self is pure, the nose dhatu is pure; because the nose dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the self, the purity of the nose dhatu, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation. Because the self is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through to the feelings arising with nose-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the self, the purity of the odor dhatu through to the feelings arising with nose-contact as condition, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation.

Subhuti! Because the self is pure, the tongue dhatu is pure; because the tongue dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the self, the purity of the tongue dhatu, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation. Because the self 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 to the feelings arising with tongue-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the self, the purity of the taste dhatu through to the feelings arising with tongue-contact as condition, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation.

Subhuti! Because the self is pure, the body dhatu is pure; because the body dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the self, the purity of the body dhatu, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation. Because the self 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 to the feelings arising with body-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the self, the purity of the tangible-object dhatu through to the feelings arising with body-contact as condition, or the purity of omniscient knowledge, they are neither two nor divided into two; they are without differentiation and without cessation.

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

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

Why? Whether it is the purity of the self, the purity of the dharma dhatu through the feelings arising with mental contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

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

Whether it is the purity of the self, the purity of the earth dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the self is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the self, the purity of the water, fire, wind, space, and consciousness dhatus, 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 self is pure, ignorance is pure; because ignorance is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the self, the purity of ignorance, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the self is pure, 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 formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of the self, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

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

Whether it is the purity of the self, the purity of the prajnaparamita of generosity, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the self is pure, the prajnaparamitas of pure morality, patient endurance, diligence, meditation, and wisdom are pure; because the prajnaparamitas of pure morality through wisdom are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of the self, the purity of the prajnaparamitas of pure morality through wisdom, 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 self is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the self, the purity of the emptiness of internal phenomena, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the self is pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable,

the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because the emptiness of external phenomena 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 self, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, 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 self is pure, suchness is pure; because suchness is pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the self, the purity of suchness, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the self is pure, the Dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, and the inconceivable realm are pure; because the Dharma realm through the inconceivable realm are pure, the knowledge of all knowledge is pure.

Why? Whether it is the purity of the self, the purity of the Dharma realm through the inconceivable realm, 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 self 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 self, the purity of the Noble Truth of suffering, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the self 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 self, 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, without division into two, without discrimination, and without cessation.

Subhuti! Because the self is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the knowledge of all knowledge is pure. Why?

Whether it is the purity of the self, the purity of the four meditative absorptions, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the self 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 self, the purity of the four immeasurables and the four formless concentrations, 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 self 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 self, the purity of the eight liberations, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the self 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 self, 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, without division into two, without discrimination, and without cessation.

Subhuti, because the self is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the four foundations of mindfulness, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Because the self 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 knowledge is pure. Why? Because whether it is the purity of the self, the purity of the four right efforts through the eightfold noble path, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the liberation gateway of emptiness, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Because the self is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the liberation gateways of signlessness and wishlessness, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the ten bodhisattva grounds, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the self is pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Because the self 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 knowledge is pure. Why? Because whether it is the purity of the self, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the quality of never forgetting, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the self is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the nature of constant equanimity, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, the knowledge of all things is pure; because the knowledge of all things is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the knowledge of all things, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Because the self 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? Because whether it is the purity of the self, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the self is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Because the self 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? Because whether it is the purity of the self, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of all practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the self is pure, the unsurpassed enlightenment of the Buddhas is pure; because the unsurpassed enlightenment of the Buddhas is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the self, the purity of the unsurpassed enlightenment of the Buddhas, or the purity of omniscient knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Furthermore, Subhuti! Because sentient beings are pure, form is pure; because form is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of sentient beings, the purity of form, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because sentient beings are pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of sentient beings, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because sentient beings are pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of sentient beings, the purity of the eye ayatana, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because sentient beings are pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of sentient beings, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because sentient beings are pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of sentient beings, the purity of the form ayatana, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because sentient beings are pure, the sound, odor, taste, tactile-object, and dharma ayatanas are pure; because the sound, odor, taste, tactile-object, and dharma ayatanas are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of sentient beings, the purity of the sound, odor, taste, tactile-object, and dharma ayatanas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because sentient beings are pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of sentient beings, the purity of the eye dhatu, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because sentient beings are pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through to the feelings arising with eye-contact as condition are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of sentient beings, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because sentient beings are pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of sentient beings, the purity of the ear dhatu, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because sentient beings are pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through to the feelings arising with ear-contact as condition are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of sentient beings, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Fascicle 195

End