大般若波羅蜜多經

Volume 05

67

Furthermore, Subhuti! Because the knowledge of all things is pure, form is pure; because form is pure, internal emptiness is pure. Why? Because whether it is the purity of the knowledge of all things, the purity of form, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation. Because the knowledge of all things is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, internal emptiness is pure. Why? Because whether it is the purity of the knowledge of all things, the purity of feeling, perception, formations, and consciousness, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation.

Subhuti! Because the knowledge of all things is pure, the eye ayatana is pure; because the eye ayatana is pure, internal emptiness is pure. Why?

Because whether it is the purity of the knowledge of all things, the purity of the eye ayatana, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation. Because the knowledge of all things is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, internal emptiness is pure. Why?

Because whether it is the purity of the knowledge of all things, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation.

Subhuti! Because the knowledge of all things is pure, the form ayatana is pure; because the form ayatana is pure, internal emptiness is pure. Why?

Because whether it is the purity of the knowledge of all things, the purity of the form ayatana, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation. Because the knowledge of all things is pure, the sound, odor, taste, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, internal emptiness is pure. Why?

Because whether it is the purity of the knowledge of all things, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation.

Subhuti! Because the knowledge of all things is pure, the eye dhatu is pure; because the eye dhatu is pure, internal emptiness is pure. Why?

Because whether it is the purity of the knowledge of all things, the purity of the eye dhatu, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation. Because the knowledge of all things 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, internal emptiness is pure.

Why? Because whether it is the purity of the knowledge of all things, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation.

Subhuti! Because the knowledge of all things is pure, the ear dhatu is pure; because the ear dhatu is pure, internal emptiness is pure. Why?

Because whether it is the purity of the knowledge of all things, the purity of the ear dhatu, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation. Because the knowledge of all things 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, internal emptiness is pure.

Why? Because whether it is the purity of the knowledge of all things, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation.

Subhuti! Because the knowledge of all things is pure, the nose dhatu is pure; because the nose dhatu is pure, internal emptiness is pure. Why?

Because whether it is the purity of the knowledge of all things, the purity of the nose dhatu, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation. Because the knowledge of all things is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through to the feelings arising with nose-contact as condition are pure, internal emptiness is pure.

Why? Because whether it is the purity of the knowledge of all things, the purity of the odor dhatu through to the feelings arising with nose-contact as condition, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation.

Subhuti! Because the knowledge of all things is pure, the tongue dhatu is pure; because the tongue dhatu is pure, internal emptiness is pure. Why?

Because whether it is the purity of the knowledge of all things, the purity of the tongue dhatu, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation. Because the knowledge of all things is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through to the feelings arising with tongue-contact as condition are pure, internal emptiness is pure.

Why? Because whether it is the purity of the knowledge of all things, the purity of the taste dhatu through to the feelings arising with tongue-contact as condition, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation.

Subhuti! Because the knowledge of all things is pure, the body dhatu is pure; because the body dhatu is pure, internal emptiness is pure. Why?

Because whether it is the purity of the knowledge of all things, the purity of the body dhatu, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation. Because the knowledge of all things is pure, the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the touch dhatu through to the feelings arising with body-contact as condition are pure, internal emptiness is pure.

Why? Because whether it is the purity of the knowledge of all things, the purity of the touch dhatu through to the feelings arising with body-contact as condition, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation.

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

Because whether it is the purity of the knowledge of all things, the purity of the mind dhatu, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation. Because the knowledge of all things is pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the dharma dhatu through to the feelings arising with mind-contact as condition are pure, internal emptiness is pure.

Why? Because whether it is the purity of the knowledge of all things, the purity of the dharma dhatu through to the feelings arising with mind-contact as condition, or the purity of internal emptiness, they are all nondual, without duality, without distinction, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the earth element is pure; because the earth element is pure, the emptiness of internal phenomena is pure. Why?

Whether it is the purity of the knowledge of all modes, the purity of the earth element, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all modes is pure, the elements of water, fire, wind, space, and consciousness are pure; because the elements of water, fire, wind, space, and consciousness are pure, the emptiness of internal phenomena is pure.

Why? Whether it is the purity of the knowledge of all modes, the purity of the elements of water, fire, wind, space, and consciousness, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all modes is pure, ignorance is pure; because ignorance is pure, the emptiness of internal phenomena is pure. Why?

Whether it is the purity of the knowledge of all modes, the purity of ignorance, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all modes 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 distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the emptiness of internal phenomena is pure.

Why? Whether it is the purity of the knowledge of all modes, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the prajnaparamita of generosity is pure; because the prajnaparamita of generosity is pure, the emptiness of internal phenomena is pure. Why?

Whether it is the purity of the knowledge of all modes, the purity of the prajnaparamita of generosity, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all modes is pure, the prajnaparamitas of pure morality, patient acceptance, diligence, meditative concentration, and wisdom are pure; because the prajnaparamitas of pure morality through wisdom are pure, the emptiness of internal phenomena is pure.

Why? Whether it is the purity of the knowledge of all modes, the purity of the prajnaparamitas of pure morality through wisdom, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all modes, the purity of the emptiness of external phenomena, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all modes is pure, 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 intrinsic nature, the emptiness of individual 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 internal and external phenomena through the emptiness of the self-nature of nonexistence are pure, the emptiness of internal phenomena is pure.

Why? Whether it is the purity of the knowledge of all modes, the purity of the emptiness of internal and external phenomena through the emptiness of the self-nature of nonexistence, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all modes is pure, suchness is pure; because suchness is pure, the emptiness of internal phenomena is pure. Why?

Whether it is the purity of the knowledge of all modes, the purity of suchness, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all modes is pure, the dhatu of phenomena, the nature of phenomena, the nature free from falsity, the immutable nature, the nature of equality, the nature separated 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, the emptiness of internal phenomena is pure.

Why? Whether it is the purity of the knowledge of all modes, the purity of the dhatu of phenomena through the inconceivable realm, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the emptiness of internal phenomena is pure. Why?

Whether it is the purity of the knowledge of all modes, the purity of the Noble Truth of suffering, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all modes is pure, the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure, the emptiness of internal phenomena is pure.

Why? Whether it is the purity of the knowledge of all modes, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the emptiness of internal phenomena is pure. Why?

Whether it is the purity of the knowledge of all modes, the purity of the four meditative absorptions, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all modes is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the emptiness of internal phenomena is pure.

Why? Whether it is the purity of the knowledge of all modes, the purity of the four immeasurables and the four formless attainments, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the eight liberations are pure; because the eight liberations are pure, the emptiness of internal phenomena is pure. Why?

Whether it is the purity of the knowledge of all modes, the purity of the eight liberations, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all modes is pure, the eight spheres of mastery, the nine successive attainments, and the ten totalities are pure; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are pure, the emptiness of internal phenomena is pure.

Why? Whether it is the purity of the knowledge of all modes, the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities, or the purity of the emptiness of internal phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the four foundations of mindfulness, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient knowledge 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, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the four right efforts through the eightfold noble path, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the liberation gateway of emptiness, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient knowledge is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the liberation gateways of signlessness and wishlessness, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the ten bodhisattva grounds, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the five kinds of eyes, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because omniscient knowledge is pure, the six superknowledges are pure; because the six superknowledges are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the six superknowledges, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the ten powers of a Buddha, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient knowledge is pure, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the quality of never forgetting, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient knowledge is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the nature of constant equanimity, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the knowledge of all phenomena is pure; because the knowledge of all phenomena is pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the knowledge of all phenomena, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient knowledge 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, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the knowledge of the aspects of the path and the knowledge of all aspects, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, all dharani gateways are pure; because all dharani gateways are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of all dharani gateways, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because omniscient knowledge is pure, all samadhi gateways are pure; because all samadhi gateways are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of all samadhi gateways, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the fruit of stream-entry, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient knowledge 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, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the fruit of a pratyekabuddha, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, internal emptiness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of all the practices of great bodhisattvas, or the purity of internal emptiness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

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

Furthermore, Subhuti, because the wisdom of all-knowledge is pure, form is pure; because form is pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of form, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the eye ayatana, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Because the wisdom of all-knowledge is pure, the sound, odor, taste, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the eye dhatu, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through the feelings arising with eye-contact as condition are pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the form dhatu through the feelings arising with eye-contact as condition, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the ear dhatu, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the wisdom of all-knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the nose dhatu, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the wisdom of all-knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the tongue dhatu, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the wisdom of all-knowledge is pure, the body dhatu is pure; because the body dhatu is pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the body dhatu, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the touch dhatu through the feelings arising with body-contact as condition are pure, the emptiness of external phenomena is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the touch dhatu through the feelings arising with body-contact as condition, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all aspects is pure, the mind dhatu is pure; because the mind dhatu is pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the mind dhatu, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Because the knowledge of all aspects is pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the dharma dhatu through the feelings arising with mind-contact as condition are pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the dharma dhatu through the feelings arising with mind-contact as condition, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti, because the knowledge of all aspects is pure, the earth dhatu is pure; because the earth dhatu is pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the earth dhatu, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Because the knowledge of all aspects is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti, because the knowledge of all aspects is pure, ignorance is pure; because ignorance is pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of ignorance, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Because the knowledge of all aspects is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti, because the knowledge of all aspects is pure, the perfection of generosity is pure; because the perfection of generosity is pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the perfection of generosity, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Because the knowledge of all aspects is pure, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti, because the knowledge of all aspects is pure, internal emptiness is pure; because internal emptiness is pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of internal emptiness, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Because the knowledge of all aspects is pure, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are pure; because internal-and-external emptiness through the emptiness of the self-nature of nonexistence are pure, external emptiness is pure.

Why? Because whether it is the purity of the knowledge of all aspects, the purity of internal-and-external emptiness through the emptiness of the self-nature of nonexistence, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti, because the knowledge of all aspects is pure, suchness is pure; because suchness is pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of suchness, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Because the knowledge of all aspects 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 limit of reality, the realm of space, and the inconceivable realm are pure; because the dharma dhatu through the inconceivable realm are pure, external emptiness is pure.

Why? Because whether it is the purity of the knowledge of all aspects, the purity of the dharma dhatu through the inconceivable realm, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti, because the knowledge of all aspects is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the Noble Truth of suffering, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Because the knowledge of all aspects 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, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti, because the knowledge of all aspects is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the four meditative absorptions, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Because the knowledge of all aspects is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, external emptiness is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the four immeasurables and the four formless absorptions, or the purity of external emptiness, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti, because omniscient wisdom is pure, the eight liberations are pure; because the eight liberations are pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the eight liberations, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient wisdom 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 emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient wisdom is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the four foundations of mindfulness, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient wisdom 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 Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient wisdom is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the gateway to liberation through emptiness, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient wisdom is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient wisdom is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the ten bodhisattva grounds, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient wisdom is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the five kinds of eyes, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient wisdom is pure, the six superknowledges are pure; because the six superknowledges are pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the six superknowledges, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti, because omniscient wisdom is pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the quality of never forgetting, or the purity of the emptiness of external phenomena, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

Subhuti! Because the knowledge of all-knowing wisdom is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the emptiness of external phenomena is pure. Why is this so?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the fruit of stream-entry, or the purity of the emptiness of external phenomena, they are all nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom 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 emptiness of external phenomena is pure.

Why is this so? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the emptiness of external phenomena, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the fruit of a pratyekabuddha, or the purity of the emptiness of external phenomena, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of all the practices of great bodhisattvas, or the purity of the emptiness of external phenomena, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the unsurpassed awakening of all Buddhas is pure; because the unsurpassed awakening of all Buddhas is pure, the emptiness of external phenomena is pure. Why is this so? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the unsurpassed awakening of all Buddhas, or the purity of the emptiness of external phenomena, they are all nondual, without division into two, without discrimination, and without cessation.

Fascicle 248

End