大般若波羅蜜多經

Volume 05

53

Subhuti! Because the six superknowledges are pure, the perfection of generosity is pure; because the perfection of generosity is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the six superknowledges, the purity of the perfection of generosity, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation. Because the six superknowledges are pure, the perfections of ethical discipline, patient endurance, diligence, meditation, and prajnaparamita are pure; because the perfections of ethical discipline through prajnaparamita are pure, the wisdom of all-knowledge is pure.

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

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

Whether it is the purity of the six superknowledges, the purity of the emptiness of internal phenomena, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation. Because the six superknowledges are 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 unapprehensible, 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 wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the six superknowledges, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the six superknowledges are pure, suchness is pure; because suchness is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the six superknowledges, the purity of suchness, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation. Because the six superknowledges are pure, the dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the 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 wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the six superknowledges, the purity of the dharma realm through the inconceivable realm, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the six superknowledges, the purity of the Noble Truth of suffering, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation. Because the six superknowledges are 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 wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the six superknowledges, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the six superknowledges are pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the six superknowledges, the purity of the four meditative absorptions, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation. Because the six superknowledges are pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the six superknowledges, the purity of the four immeasurables and the four formless absorptions, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the six superknowledges are pure, the eight liberations are pure; because the eight liberations are pure, the wisdom of all-knowledge is pure. Why is this?

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

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

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

Whether it is the purity of the six superknowledges, the purity of the four foundations of mindfulness, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation. Because the six superknowledges are pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the six superknowledges, the purity of the four right efforts through the eightfold noble path, or the purity of the wisdom of all-knowledge, they are all non-dual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the six superknowledges are pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the wisdom of all-knowledge is pure. Why is this?

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

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

Subhuti! Because the six superknowledges are pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the six superknowledges, the purity of the ten bodhisattva grounds, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the six superknowledges are pure, the five eyes are pure; because the five eyes are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the six superknowledges, the purity of the five eyes, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the six superknowledges are 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 six superknowledges, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated. Because the six superknowledges are pure, the four fearlessnesses, the four unhindered 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 is this? Whether it is the purity of the six superknowledges, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the six superknowledges are pure, the Dharma of never forgetting is pure; because the Dharma of never forgetting is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the six superknowledges, the purity of the Dharma of never forgetting, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated. Because the six superknowledges are pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the six superknowledges, the purity of the nature of perpetual equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the six superknowledges are pure, all-knowledge is pure; because all-knowledge is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the six superknowledges, the purity of all-knowledge, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated. Because the six superknowledges are pure, knowledge of the aspects of the paths and knowledge of all aspects are pure; because knowledge of the aspects of the paths and knowledge of all aspects are pure, omniscient knowledge is pure.

Why is this? Whether it is the purity of the six superknowledges, the purity of knowledge of the aspects of the paths and knowledge of all aspects, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the six superknowledges are 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 six superknowledges, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated. Because the six superknowledges are 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 six superknowledges, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the six superknowledges are 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 six superknowledges, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated. Because the six superknowledges are 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 six superknowledges, 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, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the six superknowledges are 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 six superknowledges, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the six superknowledges are 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 six superknowledges, the purity of all the practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the six superknowledges are 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 six superknowledges, the purity of the supreme enlightenment of all Buddhas, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

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

Whether it is the purity of the ten powers of a Buddha, the purity of form, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated. Because the ten powers of a Buddha are 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 the ten powers of a Buddha, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated.

Subhuti! Because the ten powers of a Buddha are 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 the ten powers of a Buddha, the purity of the eye ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, indiscriminate, and neither cut off nor annihilated. Because the ten powers of a Buddha are 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 the ten powers of a Buddha, 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, indiscriminate, and neither cut off nor annihilated.

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

Whether it is the purity of the ten powers of a Buddha, the purity of the form ayatana, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the ten powers of a Buddha are pure, the sound, odor, taste, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, all-knowledge is pure. Why is this?

Whether it is the purity of the ten powers of a Buddha, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the ten powers of a Buddha, the purity of the eye dhatu, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the ten powers of a Buddha 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 the feelings arising with eye-contact as condition are pure, all-knowledge is pure.

Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the form dhatu through the feelings arising with eye-contact as condition, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the ten powers of a Buddha, the purity of the ear dhatu, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the ten powers of a Buddha 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 the feelings arising with ear-contact as condition are pure, all-knowledge is pure.

Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the ten powers of a Buddha, the purity of the mind dhatu, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the ten powers of a Buddha are pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the dharma dhatu through the feelings arising with mind-contact as condition are pure, all-knowledge is pure.

Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the dharma dhatu through the feelings arising with mind-contact as condition, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the ten powers of a Buddha, the purity of the earth dhatu, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the ten powers of a Buddha are pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, all-knowledge is pure. Why is this?

Whether it is the purity of the ten powers of a Buddha, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the ten powers of a Buddha are pure, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because ethical discipline through prajnaparamita are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of ethical discipline through prajnaparamita, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without annihilation.

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

Because the ten powers of a Buddha are pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of own-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 external emptiness through the emptiness of the self-nature of nonexistence are pure, omniscient knowledge is pure.

Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of external emptiness through the emptiness of the self-nature of nonexistence, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without annihilation.

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

Because the ten powers of a Buddha are pure, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, omniscient knowledge is pure.

Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the dharma-dhatu through the inconceivable realm, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without annihilation.

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

Because the ten powers of a Buddha are pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without annihilation.

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

Because the ten powers of a Buddha are pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the four immeasurables and the four formless attainments, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without annihilation.

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

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

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

Because the ten powers of a Buddha are pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the four right efforts through the Noble Eightfold Path, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without annihilation.

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

Because the ten powers of a Buddha are pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without annihilation.

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

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

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

Because the ten powers of a Buddha are pure, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four unhindered understandings through to the eighteen distinctive qualities of a Buddha are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the four unhindered understandings through to the eighteen distinctive 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 ten powers of a Buddha are pure, the Dharma of never-forgetfulness is pure; because the Dharma of never-forgetfulness is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the Dharma of never-forgetfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the ten powers of a Buddha are 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 ten powers of a Buddha, 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 ten powers of a Buddha are 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 ten powers of a Buddha, 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 ten powers of a Buddha are 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 ten powers of a Buddha, 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 ten powers of a Buddha are 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 ten powers of a Buddha, 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 ten powers of a Buddha are 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 ten powers of a Buddha, 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 ten powers of a Buddha are 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 ten powers of a Buddha, 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 ten powers of a Buddha are pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of all 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 ten powers of a Buddha are pure, the unsurpassed awakening of all Buddhas is pure; because the unsurpassed awakening of all Buddhas is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the ten powers of a Buddha, the purity of the unsurpassed awakening 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 the four fearlessnesses are pure, form is pure; because form is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the four fearlessnesses, the purity of form, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the four fearlessnesses are 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 the four fearlessnesses, 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 the four fearlessnesses are 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 the four fearlessnesses, 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 the four fearlessnesses are 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 the four fearlessnesses, 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 the four fearlessnesses are pure, the sense field of visible form is pure; because the sense field of visible form is pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the sense field of visible form, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Because the four fearlessnesses are pure, the sense fields of sound, odor, taste, touch, and dharmas are pure; because the sense fields of sound, odor, taste, touch, and dharmas are pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the sense fields of sound, odor, taste, touch, and dharmas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Subhuti, because the four fearlessnesses are 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 four fearlessnesses, the purity of the eye dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Because the four fearlessnesses are pure, the visible-form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition are pure; because the visible-form dhatu through the feelings arising with eye contact as condition are pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the visible-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, free from discrimination, and free from cessation.

Subhuti, because the four fearlessnesses are pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the ear dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Because the four fearlessnesses 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 the feelings arising with ear contact as condition are pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, 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, free from discrimination, and free from cessation.

Subhuti, because the four fearlessnesses are pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the nose dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Because the four fearlessnesses are pure, the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition are pure; because the odor dhatu through the feelings arising with nose contact as condition are pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, 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, free from discrimination, and free from cessation.

Subhuti, because the four fearlessnesses are pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the tongue dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Because the four fearlessnesses are pure, the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as condition are pure; because the taste dhatu through the feelings arising with tongue contact as condition are pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, 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, free from discrimination, and free from cessation.

Subhuti, because the four fearlessnesses are pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the body dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Because the four fearlessnesses are pure, the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition are pure; because the touch dhatu through the feelings arising with bodily contact as condition are pure, the knowledge of all knowledge is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the touch dhatu through the feelings arising with bodily contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Subhuti, because the four fearlessnesses are 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 four fearlessnesses, the purity of the mind dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Because the four fearlessnesses are 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 four fearlessnesses, the purity of the dharma dhatu through the feelings arising with mental contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Subhuti, because the four fearlessnesses are 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 four fearlessnesses, the purity of the earth dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and free from cessation.

Because the four fearlessnesses are 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 four fearlessnesses, 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, free from discrimination, and free from cessation.

Subhuti, because the four fearlessnesses are pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowing wisdom is pure. Why? Whether it is the purity of the four fearlessnesses, 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 four fearlessnesses are pure, volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are pure, the knowledge of all-knowing wisdom is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of volitional formations through aging and death, sorrow, lamentation, suffering, 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 four fearlessnesses are pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowing wisdom is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the perfection 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 four fearlessnesses are pure, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the knowledge of all-knowing wisdom is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the perfection of ethical discipline 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 four fearlessnesses are pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the knowledge of all-knowing wisdom is pure. Why? Whether it is the purity of the four fearlessnesses, the purity of the emptiness of internal phenomena, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the four fearlessnesses are 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 individual 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-knowing wisdom is pure.

Why? Whether it is the purity of the four fearlessnesses, 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-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Fascicle 234

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