大般若波羅蜜多經

Volume 05

57

Subhuti! Because the eighteen exclusive qualities of a Buddha are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all things is pure. Why is this so?

Whether it is the purity of the eighteen exclusive qualities of a Buddha, the purity of the fruit of stream-entry, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation. Because the eighteen exclusive qualities 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, the knowledge of all things is pure.

Why is this so? Whether it is the purity of the eighteen exclusive qualities of a Buddha, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti! Because the eighteen exclusive qualities of a Buddha are pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all things is pure. Why is this so? Whether it is the purity of the eighteen exclusive qualities of a Buddha, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti! Because the eighteen exclusive qualities of a Buddha are pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the knowledge of all things is pure. Why is this so? Whether it is the purity of the eighteen exclusive qualities of a Buddha, the purity of all practices of great bodhisattvas, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti! Because the eighteen exclusive qualities of a Buddha are pure, the unsurpassed enlightenment of all Buddhas is pure; because the unsurpassed enlightenment of all Buddhas is pure, the knowledge of all things is pure. Why is this so? Whether it is the purity of the eighteen exclusive qualities of a Buddha, the purity of the unsurpassed enlightenment of all Buddhas, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Furthermore, Subhuti! Because the dharma of non-forgetfulness is pure, form is pure; because form is pure, the knowledge of all things is pure. Why is this so?

Whether it is the purity of the dharma of non-forgetfulness, the purity of form, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation. Because the dharma of non-forgetfulness is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all things is pure.

Why is this so? Whether it is the purity of the dharma of non-forgetfulness, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti! Because the dharma of non-forgetfulness is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all things is pure. Why is this so?

Whether it is the purity of the dharma of non-forgetfulness, the purity of the eye ayatana, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation. Because the dharma of non-forgetfulness is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the knowledge of all things is pure.

Why is this so? Whether it is the purity of the dharma of non-forgetfulness, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti! Because the dharma of non-forgetfulness is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all things is pure. Why is this so?

Whether it is the purity of the dharma of non-forgetfulness, the purity of the form ayatana, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation. Because the dharma of non-forgetfulness is pure, the sound, odor, taste, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, the knowledge of all things is pure.

Why is this so? Whether it is the purity of the dharma of non-forgetfulness, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti! Because the dharma of non-forgetfulness is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all things is pure. Why is this so?

Whether it is the purity of the dharma of non-forgetfulness, the purity of the eye dhatu, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation. Because the dharma of non-forgetfulness is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are pure; because the form dhatu through to the feelings arising with eye-contact as their condition are pure, the knowledge of all things is pure.

Why is this so? Whether it is the purity of the dharma of non-forgetfulness, the purity of the form dhatu through to the feelings arising with eye-contact as their condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti! Because the dharma of non-forgetfulness is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all things is pure. Why is this so?

Whether it is the purity of the dharma of non-forgetfulness, the purity of the ear dhatu, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation. Because the dharma of non-forgetfulness is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are pure; because the sound dhatu through to the feelings arising with ear-contact as their condition are pure, the knowledge of all things is pure.

Why is this so? Whether it is the purity of the dharma of non-forgetfulness, the purity of the sound dhatu through to the feelings arising with ear-contact as their condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti! Because the dharma of non-forgetfulness is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all things is pure. Why is this so?

Whether it is the purity of the dharma of non-forgetfulness, the purity of the nose dhatu, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation. Because the dharma of non-forgetfulness is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are pure; because the odor dhatu through to the feelings arising with nose-contact as their condition are pure, the knowledge of all things is pure.

Why is this so? Whether it is the purity of the dharma of non-forgetfulness, the purity of the odor dhatu through to the feelings arising with nose-contact as their condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti, because the dharma of non-forgetfulness is pure, the tongue element is pure; because the tongue element is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the tongue element, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Because the dharma of non-forgetfulness is pure, the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste element through the feelings arising with tongue-contact as condition are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the taste element through the feelings arising with tongue-contact as condition, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the dharma of non-forgetfulness is pure, the body element is pure; because the body element is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the body element, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Because the dharma of non-forgetfulness is pure, the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object element through the feelings arising with body-contact as condition are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the tangible-object element through the feelings arising with body-contact as condition, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the dharma of non-forgetfulness is pure, the mind element is pure; because the mind element is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the mind element, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Because the dharma of non-forgetfulness is pure, the mental-object element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition are pure; because the mental-object element through the feelings arising with mind-contact as condition are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the mental-object element through the feelings arising with mind-contact as condition, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the dharma of non-forgetfulness is pure, the earth element is pure; because the earth element is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the earth element, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

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

Subhuti, because the dharma of non-forgetfulness is pure, ignorance is pure; because ignorance is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of ignorance, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Because the dharma of non-forgetfulness is pure, volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the dharma of non-forgetfulness is pure, the prajnaparamita of generosity is pure; because the prajnaparamita of generosity is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the prajnaparamita of generosity, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Because the dharma of non-forgetfulness is pure, the prajnaparamitas of ethical discipline, patience, diligence, meditation, and wisdom are pure; because the prajnaparamitas of ethical discipline through wisdom are pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the prajnaparamitas of ethical discipline through wisdom, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the dharma of non-forgetfulness is pure, internal emptiness is pure; because internal emptiness is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of internal emptiness, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Because the dharma of non-forgetfulness is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, 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, the knowledge of all aspects is pure.

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

Subhuti, because the dharma of non-forgetfulness is pure, suchness is pure; because suchness is pure, the knowledge of all aspects is pure. Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of suchness, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Because the dharma of non-forgetfulness is pure, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all aspects is pure.

Why is this? Whether it is the purity of the dharma of non-forgetfulness, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the quality of non-forgetfulness is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the quality of non-forgetfulness, 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 cessation. Because the quality of non-forgetfulness is pure, the Noble Truths of the origin, cessation, and path are pure; because the Noble Truths of the origin, cessation, and path are pure, omniscient knowledge is pure.

Why? Whether it is the purity of the quality of non-forgetfulness, the purity of the Noble Truths of the origin, cessation, and path, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the quality of non-forgetfulness is pure, the four dhyanas are pure; because the four dhyanas are pure, omniscient knowledge is pure. Why?

Whether it is the purity of the quality of non-forgetfulness, the purity of the four dhyanas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-forgetfulness is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, omniscient knowledge is pure.

Why? Whether it is the purity of the quality of non-forgetfulness, the purity of the four immeasurables and the four formless concentrations, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the quality of non-forgetfulness is pure, the eight liberations are pure; because the eight liberations are pure, omniscient knowledge is pure. Why?

Whether it is the purity of the quality of non-forgetfulness, the purity of the eight liberations, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-forgetfulness is pure, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, omniscient knowledge is pure.

Why? Whether it is the purity of the quality of non-forgetfulness, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the quality of non-forgetfulness is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient knowledge is pure. Why?

Whether it is the purity of the quality of non-forgetfulness, the purity of the four foundations of mindfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-forgetfulness 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? Whether it is the purity of the quality of non-forgetfulness, the purity of the four right efforts through the eightfold Noble Path, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the quality of non-forgetfulness is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the quality of non-forgetfulness, the purity of the liberation gateway of emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-forgetfulness 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? Whether it is the purity of the quality of non-forgetfulness, the purity of the liberation gateways of signlessness and wishlessness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the quality of non-forgetfulness is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient knowledge is pure. Why? Whether it is the purity of the quality of non-forgetfulness, 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 cessation.

Subhuti! Because the quality of non-forgetfulness is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why? Whether it is the purity of the quality of non-forgetfulness, 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 quality of non-forgetfulness is pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why? Whether it is the purity of the quality of non-forgetfulness, 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 quality of non-forgetfulness is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, omniscient knowledge is pure. Why?

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

Why? Whether it is the purity of the quality of non-forgetfulness, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the quality of non-forgetfulness is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why? Whether it is the purity of the quality of non-forgetfulness, 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 quality of non-forgetfulness is pure, the knowledge of all phenomena is pure; because the knowledge of all phenomena is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the quality of non-forgetfulness, 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 quality of non-forgetfulness is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, omniscient knowledge is pure.

Why? Whether it is the purity of the quality of non-forgetfulness, 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 Dharma of non-forgetfulness is pure, all dharani gateways are pure; because all dharani gateways are pure, the wisdom of all-knowledge is pure. Why? Whether it is the purity of the Dharma of non-forgetfulness, the purity of all dharani gateways, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma of non-forgetfulness is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the wisdom of all-knowledge is pure. Why? Whether it is the purity of the Dharma of non-forgetfulness, the purity of all samadhi gateways, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the Dharma of non-forgetfulness is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the Dharma of non-forgetfulness, the purity of the fruit of stream-entry, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma of non-forgetfulness is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the Dharma of non-forgetfulness, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the Dharma of non-forgetfulness is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the wisdom of all-knowledge is pure. Why? Whether it is the purity of the Dharma of non-forgetfulness, the purity of the fruit of a pratyekabuddha, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the Dharma of non-forgetfulness is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the wisdom of all-knowledge is pure. Why? Whether it is the purity of the Dharma of non-forgetfulness, the purity of all practices of great bodhisattvas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the Dharma of non-forgetfulness is pure, the supreme enlightenment of the Buddhas is pure; because the supreme enlightenment of the Buddhas is pure, the wisdom of all-knowledge is pure. Why? Whether it is the purity of the Dharma of non-forgetfulness, the purity of the supreme enlightenment of the Buddhas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because the nature of perpetual relinquishment is pure, form is pure; because form is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the nature of perpetual relinquishment, the purity of form, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of perpetual relinquishment is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the nature of perpetual relinquishment, the purity of feeling, perception, formations, and consciousness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of perpetual relinquishment is pure, the eye ayatana is pure; because the eye ayatana is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the nature of perpetual relinquishment, the purity of the eye ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of perpetual relinquishment is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the nature of perpetual relinquishment, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of perpetual relinquishment is pure, the form ayatana is pure; because the form ayatana is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the nature of perpetual relinquishment, the purity of the form ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of perpetual relinquishment is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the nature of perpetual relinquishment, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of perpetual relinquishment is pure, the eye dhatu is pure; because the eye dhatu is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the nature of perpetual relinquishment, the purity of the eye dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of perpetual relinquishment 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, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the nature of perpetual relinquishment, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of perpetual relinquishment is pure, the ear dhatu is pure; because the ear dhatu is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the nature of perpetual relinquishment, the purity of the ear dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of perpetual relinquishment 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, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the nature of perpetual relinquishment, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature of constant equanimity 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 nature of constant equanimity, the purity of the nose dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the nature of constant equanimity 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 nature of constant equanimity, the purity of the tongue dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the nature of constant equanimity 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 nature of constant equanimity, the purity of the body dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Because the nature of constant equanimity is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the mental-object dhatu through the feelings arising with mind-contact as condition are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the nature of constant equanimity, the purity of the mental-object dhatu through the feelings arising with mind-contact as condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the nature of constant equanimity is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the nature of constant equanimity, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the nature of constant equanimity is pure, volitional formations, consciousness, name-and-form, the six sense bases, 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, omniscient knowledge is pure. Why? Because whether it is the purity of the nature of constant equanimity, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature of constant equanimity is pure, the perfection of generosity is pure; because the perfection of generosity is pure, omniscient knowledge is pure. Why? Because whether it is the purity of the nature of constant equanimity, 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 cessation.

Because the nature of constant equanimity is pure, the perfections of moral discipline, patient acceptance, vigor, meditative concentration, and prajnaparamita are pure; because the perfection of moral discipline through prajnaparamita are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the nature of constant equanimity, the purity of the perfection of moral discipline through prajnaparamita, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the nature of constant equanimity 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 individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing are pure;

because the emptiness of external phenomena through the emptiness of the intrinsic nature of nonbeing are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the nature of constant equanimity, the purity of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonbeing, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature of constant equanimity is pure, suchness is pure; because suchness is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of suchness, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Because the nature of constant equanimity is pure, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the knowledge of all-knowing is pure.

Why? Whether it is the purity of the nature of constant equanimity, the purity of the dharmadhatu through the inconceivable realm, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti, because the nature of constant equanimity is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Because the nature of constant equanimity 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-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti, because the nature of constant equanimity is pure, the four dhyanas are pure; because the four dhyanas are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the four dhyanas, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Because the nature of constant equanimity is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the four immeasurables and the four formless absorptions, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti, because the nature of constant equanimity is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the eight liberations, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Because the nature of constant equanimity is pure, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti, because the nature of constant equanimity is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Because the nature of constant equanimity is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path are pure; because the four right efforts through the eightfold Noble Path are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the four right efforts through the eightfold Noble Path, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti, because the nature of constant equanimity is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the gateway to liberation through emptiness, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Because the nature of constant equanimity is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti, because the nature of constant equanimity is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti, because the nature of constant equanimity is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing. Because the nature of constant equanimity is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the six superknowledges, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti, because the nature of constant equanimity is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the ten powers of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Because the nature of constant equanimity 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, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti, because the nature of constant equanimity is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature of constant equanimity, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all-knowing, they are all nondual, undivided, undiscriminated, and unceasing.

Subhuti! Because the nature of constant equanimity is pure, the knowledge of all things is pure; because the knowledge of all things is pure, omniscience is pure. Why?

Because whether it is the purity of the nature of constant equanimity, the purity of the knowledge of all things, or the purity of omniscience, they are all nondual, without duality, without differentiation, and without cessation. Because the nature of constant equanimity 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, omniscience is pure.

Why? Because whether it is the purity of the nature of constant equanimity, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of omniscience, they are all nondual, without duality, without differentiation, and without cessation.

Subhuti! Because the nature of constant equanimity is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscience is pure. Why? Because whether it is the purity of the nature of constant equanimity, the purity of all dharani gateways, or the purity of omniscience, they are all nondual, without duality, without differentiation, and without cessation. Because the nature of constant equanimity is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscience is pure. Why? Because whether it is the purity of the nature of constant equanimity, the purity of all samadhi gateways, or the purity of omniscience, they are all nondual, without duality, without differentiation, and without cessation.

Subhuti! Because the nature of constant equanimity is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscience is pure. Why?

Because whether it is the purity of the nature of constant equanimity, the purity of the fruit of stream-entry, or the purity of omniscience, they are all nondual, without duality, without differentiation, and without cessation. Because the nature of constant equanimity 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, omniscience is pure.

Why? Because whether it is the purity of the nature of constant equanimity, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscience, they are all nondual, without duality, without differentiation, and without cessation.

Subhuti! Because the nature of constant equanimity is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscience is pure. Why? Because whether it is the purity of the nature of constant equanimity, the purity of the fruit of a pratyekabuddha, or the purity of omniscience, they are all nondual, without duality, without differentiation, and without cessation.

Subhuti! Because the nature of constant equanimity is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscience is pure. Why? Because whether it is the purity of the nature of constant equanimity, the purity of all practices of great bodhisattvas, or the purity of omniscience, they are all nondual, without duality, without differentiation, and without cessation.

Subhuti! Because the nature of constant equanimity is pure, the unsurpassed awakening of all Buddhas is pure; because the unsurpassed awakening of all Buddhas is pure, omniscience is pure. Why? Because whether it is the purity of the nature of constant equanimity, the purity of the unsurpassed awakening of all Buddhas, or the purity of omniscience, they are all nondual, without duality, without differentiation, and without cessation.

Fascicle 238

End