大般若波羅蜜多經

Volume 05

72

Furthermore, Subhuti! Because the knowledge of all-knowledge is pure, form is pure; because form is pure, the unchanging emptiness of dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of form, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the unchanging emptiness of dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the unchanging emptiness of dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of the eye ayatana, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation. Because the knowledge 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 unchanging emptiness of dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the form ayatana is pure; because the form ayatana is pure, the unchanging emptiness of dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of the form ayatana, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation. Because the knowledge of all-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, the unchanging emptiness of dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the unchanging emptiness of dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of the eye dhatu, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are pure; because the form dhatu through the feelings arising with eye-contact as their condition are pure, the unchanging emptiness of dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the form dhatu through the feelings arising with eye-contact as their condition, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the unchanging emptiness of dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of the ear dhatu, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are pure; because the sound dhatu through the feelings arising with ear-contact as their condition are pure, the unchanging emptiness of dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the sound dhatu through the feelings arising with ear-contact as their condition, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the unchanging emptiness of dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of the nose dhatu, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are pure; because the odor dhatu through the feelings arising with nose-contact as their condition are pure, the unchanging emptiness of dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the odor dhatu through the feelings arising with nose-contact as their condition, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the unchanging emptiness of dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of the tongue dhatu, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are pure; because the taste dhatu through the feelings arising with tongue-contact as their condition are pure, the unchanging emptiness of dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the taste dhatu through the feelings arising with tongue-contact as their condition, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the body dhatu is pure; because the body dhatu is pure, the unchanging emptiness of dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of the body dhatu, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as their condition are pure, the unchanging emptiness of dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the tangible-object dhatu through the feelings arising with body-contact as their condition, or the purity of the unchanging emptiness of dharmas, they are all nondual, without duality, without discrimination, and without cessation.

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

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

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

Because the wisdom of all-knowledge is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the emptiness of non-change is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the emptiness of non-change, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

Because the wisdom of all-knowledge is pure, the prajnaparamitas of pure morality, patient endurance, diligence, meditation, and wisdom are pure; because the prajnaparamitas of pure morality through wisdom are pure, the emptiness of non-change is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the prajnaparamitas of pure morality through wisdom, or the purity of the emptiness of non-change, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the wisdom of all-knowledge is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of essential nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature are pure; because outer emptiness through the emptiness of the nonexistence of self-nature are pure, the emptiness of non-change is pure.

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

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

Because the wisdom of all-knowledge 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 true limit, the realm of space, and the inconceivable realm are pure; because the dharma dhatu through the inconceivable realm are pure, the emptiness of non-change is pure.

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

Subhuti, because the wisdom of all-knowledge is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the emptiness of non-change is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the Noble Truth of suffering, or the purity of the emptiness of non-change, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge 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 non-change is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, 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 non-change, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the wisdom of all-knowledge is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the emptiness of non-change is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the four immeasurables and the four formless concentrations, or the purity of the emptiness of non-change, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the eight liberations are pure; because the eight liberations are pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the eight liberations, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure, the unchanging emptiness of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four foundations of mindfulness, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom 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, the unchanging emptiness of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four right efforts through the eightfold noble path, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the liberation gateway of emptiness, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the unchanging emptiness of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the unchanging emptiness of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the ten bodhisattva grounds, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the five kinds of eyes, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the six superknowledges are pure; because the six superknowledges are pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the six superknowledges, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the ten powers of a Buddha, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing 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 unchanging emptiness of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the Dharma of non-forgetfulness, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, the unchanging emptiness of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the nature of perpetual equanimity, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the knowledge of all phenomena is pure; because the knowledge of all phenomena is pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the knowledge of all phenomena, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, the unchanging emptiness of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, all dharani gateways are pure; because all dharani gateways are pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of all dharani gateways, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the unchanging emptiness of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of all samadhi gateways, or the purity of the unchanging emptiness of dharmas, all are nondual, without division into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the emptiness of the unchanging nature of dharmas is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the fruit of stream-entry, or the purity of the emptiness of the unchanging nature of dharmas, they are all nondual, not divided into two, without discrimination, and without 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, the emptiness of the unchanging nature of dharmas is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the emptiness of the unchanging nature of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the emptiness of the unchanging nature of dharmas is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the fruit of a pratyekabuddha, or the purity of the emptiness of the unchanging nature of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the emptiness of the unchanging nature of dharmas is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of all practices of great bodhisattvas, or the purity of the emptiness of the unchanging nature of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

Subhuti, because omniscient knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the emptiness of essential nature is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the eye ayatana, or the purity of the emptiness of essential nature, they are all nondual, not divided into two, without discrimination, 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, the emptiness of essential nature is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the emptiness of essential nature, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the form ayatana is pure; because the form ayatana is pure, the emptiness of essential nature is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the form ayatana, or the purity of the emptiness of essential nature, they are all nondual, not divided into two, without discrimination, 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, the emptiness of essential nature is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the emptiness of essential nature, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because omniscient 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 to the feelings arising with eye contact as condition are pure, the emptiness of essential nature is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the form dhatu through to the feelings arising with eye contact as condition, or the purity of the emptiness of essential nature, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because omniscient 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 to the feelings arising with ear contact as condition are pure, the emptiness of essential nature is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the sound dhatu through to the feelings arising with ear contact as condition, or the purity of the emptiness of essential nature, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because omniscient 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 to the feelings arising with nose contact as condition are pure, the emptiness of essential nature is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the odor dhatu through to the feelings arising with nose contact as condition, or the purity of the emptiness of essential nature, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of all-knowledge is pure, the tongue element is pure; because the tongue element is pure, the emptiness of essential nature is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the tongue element, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the flavor element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the flavor element through the feelings arising with tongue-contact as condition are pure, the emptiness of essential nature is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the flavor element through the feelings arising with tongue-contact as condition, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of all-knowledge is pure, the body element is pure; because the body element is pure, the emptiness of essential nature is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the body element, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object element through the feelings arising with body-contact as condition are pure, the emptiness of essential nature is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the tangible-object element through the feelings arising with body-contact as condition, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of all-knowledge is pure, the mind element is pure; because the mind element is pure, the emptiness of essential nature is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the mind element, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation. Because the wisdom of all-knowledge 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 the feelings arising with mental contact as condition are pure, the emptiness of essential nature is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the dharma element through the feelings arising with mental contact as condition, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of all-knowledge is pure, the earth element is pure; because the earth element is pure, the emptiness of essential nature is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the earth element, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the emptiness of essential nature is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of all-knowledge is pure, ignorance is pure; because ignorance is pure, the emptiness of essential nature is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of ignorance, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation. Because the wisdom of all-knowledge 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, the emptiness of essential nature is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of all-knowledge is pure, the prajnaparamita of generosity is pure; because the prajnaparamita of generosity is pure, the emptiness of essential nature is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the prajnaparamita of generosity, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the prajnaparamitas of pure ethical discipline, patient acceptance, diligence, meditative concentration, and wisdom are pure; because the prajnaparamitas of pure ethical discipline through wisdom are pure, the emptiness of essential nature is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the prajnaparamitas of pure ethical discipline through wisdom, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of all-knowledge is pure, internal emptiness is pure; because internal emptiness is pure, the emptiness of essential nature is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of internal emptiness, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersal, emptiness of the unchanging, 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 nonexistence of self-nature are pure; because external emptiness through the emptiness of the nonexistence of self-nature are pure, the emptiness of essential nature is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of external emptiness through the emptiness of the nonexistence of self-nature, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of all-knowledge is pure, suchness is pure; because suchness is pure, the emptiness of essential nature is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of suchness, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the emptiness of essential nature is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the emptiness of essential nature, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the Noble Truth of suffering, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the Noble Truths of the origin, cessation, and path are pure; because the Noble Truths of the origin, cessation, and path are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the Noble Truths of the origin, cessation, and path, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the four dhyanas are pure; because the four dhyanas are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the four dhyanas, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the four immeasurables and the four formless absorptions, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the eight liberations are pure; because the eight liberations are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the eight liberations, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the four foundations of mindfulness, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the knowledge of all-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, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the four right efforts through the eightfold Noble Path, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the gateway to liberation through emptiness, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the ten bodhisattva grounds, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the five kinds of eyes, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the six superknowledges are pure; because the six superknowledges are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the six superknowledges, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the ten powers of a Buddha, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the four fearlessnesses, the four unobstructed knowledges, 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 absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the Dharma of never losing mindfulness is pure; because the Dharma of never losing mindfulness is pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the Dharma of never losing mindfulness, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the nature of constant equanimity, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the knowledge of all is pure; because the knowledge of all is pure, the absence of intrinsic nature in dharmas is pure. Why is this?

Because whether it is the purity of the knowledge of all-knowing wisdom, the purity of the knowledge of all, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, the absence of intrinsic nature in dharmas is pure.

Why is this? Because whether it is the purity of the knowledge of all-knowing wisdom, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, all dharani gateways are pure; because all dharani gateways are pure, the absence of intrinsic nature in dharmas is pure. Why is this?

Because whether it is the purity of the knowledge of all-knowing wisdom, the purity of all dharani gateways, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the absence of intrinsic nature in dharmas is pure.

Why is this? Because whether it is the purity of the knowledge of all-knowing wisdom, the purity of all samadhi gateways, or the purity of the absence of intrinsic nature in dharmas, 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 stream-entry is pure; because the fruit of stream-entry is pure, the absence of intrinsic nature in dharmas is pure. Why is this?

Because 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 absence of intrinsic nature in dharmas, 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 absence of intrinsic nature in dharmas is pure.

Why is this? Because 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 absence of intrinsic nature in dharmas, 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 absence of intrinsic nature in dharmas is pure. Why is this? Because 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 absence of intrinsic nature in dharmas, 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 absence of intrinsic nature in dharmas is pure. Why is this? Because 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 absence of intrinsic nature in dharmas, 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 enlightenment of the Buddhas is pure; because the unsurpassed enlightenment of the Buddhas is pure, the absence of intrinsic nature in dharmas is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing wisdom, the purity of the unsurpassed enlightenment of the Buddhas, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, without division into two, without discrimination, and without cessation.

Fascicle 253

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