大般若波羅蜜多經

Volume 05

63

Subhuti! Because all the practices of great bodhisattvas are pure, the tongue dhatu is pure; because the tongue dhatu is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of all the practices of great bodhisattvas, the purity of the tongue dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation. Because all the practices of great bodhisattvas 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, omniscient knowledge is pure.

Why is this? Whether it is the purity of all the practices of great bodhisattvas, 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, nondiscriminating, and without cessation.

Subhuti! Because all the practices of great bodhisattvas are pure, the body dhatu is pure; because the body dhatu is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of all the practices of great bodhisattvas, the purity of the body dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation. Because all the practices of great bodhisattvas 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, omniscient knowledge is pure.

Why is this? Whether it is the purity of all the practices of great bodhisattvas, 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, nondiscriminating, and without cessation.

Subhuti! Because all the practices of great bodhisattvas are pure, the mind dhatu is pure; because the mind dhatu is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of all the practices of great bodhisattvas, the purity of the mind dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation. Because all the practices of great bodhisattvas are 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 is this? Whether it is the purity of all the practices of great bodhisattvas, 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, nondiscriminating, and without cessation.

Subhuti! Because all the practices of great bodhisattvas are pure, the earth dhatu is pure; because the earth dhatu is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of all the practices of great bodhisattvas, the purity of the earth dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation. Because all the practices of great bodhisattvas are 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 is this? Whether it is the purity of all the practices of great bodhisattvas, 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, nondiscriminating, and without cessation.

Subhuti! Because all the practices of great bodhisattvas are pure, ignorance is pure; because ignorance is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of all the practices of great bodhisattvas, the purity of ignorance, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation. Because all the practices of great bodhisattvas are pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, omniscient knowledge is pure.

Why is this? Whether it is the purity of all the practices of great bodhisattvas, 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, nondiscriminating, and without cessation.

Subhuti! Because all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, the purity of the perfection of generosity, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation. Because all the practices of great bodhisattvas are 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 is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the perfection of moral discipline through prajnaparamita, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation.

Subhuti! Because all the practices of great bodhisattvas are pure, internal emptiness is pure; because internal emptiness is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of all the practices of great bodhisattvas, the purity of internal emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation. Because all the practices of great bodhisattvas are 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 original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence,

the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because 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 all the practices of great bodhisattvas, 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, nondiscriminating, and without cessation.

Subhuti! Because all the practices of great bodhisattvas are pure, suchness is pure; because suchness is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of all the practices of great bodhisattvas, the purity of suchness, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation. Because all the practices of great bodhisattvas are pure, the Dharma realm, Dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature detached from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm are pure; because the Dharma realm through the inconceivable realm are pure, omniscient knowledge is pure.

Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the Dharma realm through the inconceivable realm, or the purity of omniscient knowledge, they are all nondual, not divided into two, nondiscriminating, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the Noble Truth of suffering, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Because all the practices of great bodhisattvas are 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 wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the Noble Truths of the origin, cessation, and path, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the four dhyanas are pure; because the four dhyanas are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the four dhyanas, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Because all the practices of great bodhisattvas are pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the four immeasurables and the four formless concentrations, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the eight liberations are pure; because the eight liberations are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the eight liberations, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Because all the practices of great bodhisattvas are pure, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the four foundations of mindfulness, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Because all the practices of great bodhisattvas are pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path are pure; because the four right efforts through the eight factors of the Noble Path are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the four right efforts through the eight factors of the Noble Path, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the gateway to liberation through emptiness, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Because all the practices of great bodhisattvas are pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the ten bodhisattva bhumis, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the five kinds of eyes, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Because all the practices of great bodhisattvas are pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the six superknowledges, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the ten powers of a Buddha, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Because all the practices of great bodhisattvas are 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 wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the Dharma of non-forgetfulness, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Because all the practices of great bodhisattvas are pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of all the practices of great bodhisattvas, the purity of the nature of perpetual equanimity, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the knowledge of all things is pure; because the knowledge of all things is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of all the practices of great bodhisattvas, the purity of the knowledge of all things, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Because all the practices of great bodhisattvas are pure, the knowledge of paths and the knowledge of all aspects are pure; because the knowledge of paths and the knowledge of all aspects are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of all the practices of great bodhisattvas, the purity of the knowledge of paths and the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti, because all the practices of great bodhisattvas are pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of all the practices of great bodhisattvas, the purity of all dharani gateways, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Because all the practices of great bodhisattvas are pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of all the practices of great bodhisattvas, the purity of all samadhi gateways, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of all the practices of great bodhisattvas, the purity of the fruit of stream-entry, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Because all the practices of great bodhisattvas 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 knowledge is pure. Why? Because whether it is the purity of all the practices of great bodhisattvas, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the fruit of a Pratyekabuddha is pure; because the fruit of a Pratyekabuddha is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of all the practices of great bodhisattvas, the purity of the fruit of a Pratyekabuddha, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti, because all the practices of great bodhisattvas are pure, the supreme enlightenment of the Buddhas is pure; because the supreme enlightenment of the Buddhas is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of all the practices of great bodhisattvas, the purity of the supreme enlightenment of the Buddhas, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Furthermore, Subhuti, because the supreme enlightenment of the Buddhas is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the supreme enlightenment of the Buddhas, the purity of form, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Because the supreme enlightenment of the Buddhas is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the supreme enlightenment of the Buddhas, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti, because the supreme enlightenment of the Buddhas is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the supreme enlightenment of the Buddhas, the purity of the eye ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Because the supreme enlightenment of the Buddhas is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the supreme enlightenment of the Buddhas, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti, because the supreme enlightenment of the Buddhas is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the supreme enlightenment of the Buddhas, the purity of the form ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Because the supreme enlightenment of the Buddhas is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the supreme enlightenment of the Buddhas, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti, because the supreme enlightenment of the Buddhas is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the supreme enlightenment of the Buddhas, the purity of the eye dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Because the supreme enlightenment of the Buddhas is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact are pure; because the form dhatu through to the feelings arising in dependence upon eye-contact are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the supreme enlightenment of the Buddhas, the purity of the form dhatu through to the feelings arising in dependence upon eye-contact, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, free from discrimination, and not subject to cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the ear element is pure; because the ear element is pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the ear element, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the supreme enlightenment of all Buddhas is pure, the sound element, the ear-consciousness element, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound element through to the feelings arising with ear-contact as condition are pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the sound element through to the feelings arising with ear-contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the nose element is pure; because the nose element is pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the nose element, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the supreme enlightenment of all Buddhas is pure, the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor element through to the feelings arising with nose-contact as condition are pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the odor element through to the feelings arising with nose-contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the tongue element is pure; because the tongue element is pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the tongue element, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the supreme enlightenment of all Buddhas 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 to the feelings arising with tongue-contact as condition are pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the taste element through to the feelings arising with tongue-contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the body element is pure; because the body element is pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the body element, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the supreme enlightenment of all Buddhas 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 to the feelings arising with body-contact as condition are pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the tangible-object element through to the feelings arising with body-contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the mind element is pure; because the mind element is pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the mind element, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the supreme enlightenment of all Buddhas is pure, the Dharma element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition are pure; because the Dharma element through to the feelings arising with mental contact as condition are pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the Dharma element through to the feelings arising with mental contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the earth element is pure; because the earth element is pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the earth element, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the supreme enlightenment of all Buddhas is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the water, fire, wind, space, and consciousness elements, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, ignorance is pure; because ignorance is pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of ignorance, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the supreme enlightenment of all Buddhas is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair are pure; because formations through to aging and death, sorrow, lamentation, pain, grief, and despair are pure, omniscient wisdom is pure. Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of formations through to aging and death, sorrow, lamentation, pain, grief, and despair, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the supreme enlightenment of all Buddhas 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 supreme enlightenment of all Buddhas, 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 supreme enlightenment of all Buddhas is pure, the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of moral discipline through prajnaparamita are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the perfections 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 supreme enlightenment of all Buddhas 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 supreme enlightenment of all Buddhas, 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 supreme enlightenment of all Buddhas 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 nonchange, 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, omniscient knowledge is pure.

Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the emptiness of external phenomena 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 cessation.

Subhuti! Because the supreme enlightenment of all Buddhas is pure, suchness is pure; because suchness is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of suchness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the supreme enlightenment of all Buddhas is pure, the dhatu of phenomena, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dhatu of phenomena through the inconceivable realm are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the dhatu of phenomena through the inconceivable realm, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the supreme enlightenment of all Buddhas is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the supreme enlightenment of all Buddhas, 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 supreme enlightenment of all Buddhas 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, omniscient knowledge is pure.

Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the supreme enlightenment of all Buddhas is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the four meditative concentrations, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the supreme enlightenment of all Buddhas is 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? Because whether it is the purity of the supreme enlightenment of all Buddhas, 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 cessation.

Subhuti! Because the supreme enlightenment of all Buddhas is pure, the eight liberations are pure; because the eight liberations are pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the supreme enlightenment of all Buddhas, 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 supreme enlightenment of all Buddhas is pure, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the supreme enlightenment of all Buddhas is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the supreme enlightenment of all Buddhas, 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 supreme enlightenment of all Buddhas 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 Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the supreme enlightenment of all Buddhas, 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 cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the gateway of liberation is not pure; because the gateway of liberation is not pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the non-purity of the gateway of liberation, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Because the supreme enlightenment of all Buddhas is pure, the gateways of liberation of signlessness and wishlessness are pure; because the gateways of liberation of signlessness and wishlessness are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the gateways of liberation of signlessness and wishlessness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Because the supreme enlightenment of all Buddhas is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the six superknowledges, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas 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 is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the ten powers of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Because the supreme enlightenment of all Buddhas 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, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the quality of never losing mindfulness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Because the supreme enlightenment of all Buddhas is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the nature of constant equanimity, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

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

Because the supreme enlightenment of all Buddhas is pure, the knowledge of the aspects of the path and the knowledge of all aspects are pure; because the knowledge of the aspects of the path and the knowledge of all aspects are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the knowledge of the aspects of the path and the knowledge of all aspects, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of all dharani gateways, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Because the supreme enlightenment of all Buddhas is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of all samadhi gateways, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

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

Because the supreme enlightenment of all Buddhas is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, the fruit of pratyekabuddhahood is pure; because the fruit of pratyekabuddhahood is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of the fruit of pratyekabuddhahood, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the supreme enlightenment of all Buddhas is pure, all practices of the great bodhisattvas are pure; because all practices of the great bodhisattvas are pure, omniscient knowledge is pure. Why? Whether it is the purity of the supreme enlightenment of all Buddhas, the purity of all practices of the great bodhisattvas, or the purity of omniscient knowledge, they are neither two nor divided into two, without differentiation and without cessation.

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

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

Subhuti, because omniscient knowledge is pure, the form ayatana is pure; because the form ayatana is pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the form ayatana, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

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

Subhuti, because omniscient knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the eye dhatu, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Because omniscient knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are pure; because the form dhatu through to the feelings arising conditioned by eye-contact are pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the form dhatu through to the feelings arising conditioned by eye-contact, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Subhuti, because omniscient knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the ear dhatu, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Because omniscient knowledge is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising conditioned by ear-contact are pure; because the sound dhatu through to the feelings arising conditioned by ear-contact are pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the sound dhatu through to the feelings arising conditioned by ear-contact, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Subhuti, because omniscient knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the nose dhatu, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Because omniscient knowledge is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising conditioned by nose-contact are pure; because the odor dhatu through to the feelings arising conditioned by nose-contact are pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the odor dhatu through to the feelings arising conditioned by nose-contact, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Subhuti, because omniscient knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the tongue dhatu, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Because omniscient knowledge is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising conditioned by tongue-contact are pure; because the taste dhatu through to the feelings arising conditioned by tongue-contact are pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the taste dhatu through to the feelings arising conditioned by tongue-contact, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Subhuti, because omniscient knowledge is pure, the body dhatu is pure; because the body dhatu is pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the body dhatu, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Because omniscient knowledge is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact are pure; because the tangible-object dhatu through to the feelings arising conditioned by body-contact are pure, prajnaparamita is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the tangible-object dhatu through to the feelings arising conditioned by body-contact, or the purity of prajnaparamita, they are neither two nor divided into two, without differentiation and without cessation.

Fascicle 244

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