大般若波羅蜜多經

Volume 05

74

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the nose dhatu, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, 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 condition are pure; because the odor dhatu through the feelings arising with nose-contact as condition are pure, the emptiness of all dharmas is pure.

Why? 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 condition, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, 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 emptiness of all dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the tongue dhatu, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, 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 condition are pure; because the taste dhatu through the feelings arising with tongue-contact as condition are pure, the emptiness of all dharmas is pure.

Why? 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 condition, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, 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 emptiness of all dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the body dhatu, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, 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 condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as condition are pure, the emptiness of all dharmas is pure.

Why? 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 condition, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the mental-object dhatu through the feelings arising with mind-contact as condition, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the earth dhatu, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge 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 all dharmas is pure.

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

Subhuti! Because the knowledge of all-knowledge is pure, ignorance is pure; because ignorance is pure, the emptiness of all dharmas is pure. Why?

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

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

Subhuti! Because the knowledge of all-knowledge is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the emptiness of all dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the perfection of generosity, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the perfections of moral discipline, patience, vigor, meditation, and prajnaparamita are pure; because the perfection of moral discipline through prajnaparamita are pure, the emptiness of all dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the perfection of moral discipline through prajnaparamita, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, internal emptiness is pure; because internal emptiness is pure, the emptiness of all dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of internal emptiness, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature,

and the emptiness of the intrinsic nature of nonexistence are pure; because external emptiness through the emptiness of the intrinsic nature of nonexistence are pure, the emptiness of all dharmas is pure.

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

Good Subhuti! Because the knowledge of all-knowing is pure, suchness is pure; because suchness is pure, the emptiness of all dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing, the purity of suchness, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending 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 realm through the inconceivable realm are pure, the emptiness of all dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the Dharma realm through the inconceivable realm, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation.

Good Subhuti! Because the knowledge of all-knowing is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the emptiness of all dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing, the purity of the Noble Truth of suffering, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the Noble Truths of the origin of suffering, its cessation, and the path are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, the emptiness of all dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation.

Good Subhuti! Because the knowledge of all-knowing is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the emptiness of all dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing, the purity of the four meditative absorptions, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing 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 all dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the four immeasurables and the four formless concentrations, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing, the purity of the eight liberations, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, the emptiness of all dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing, the purity of the four foundations of mindfulness, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path are pure; because the four right efforts through the eightfold Noble Path are pure, the emptiness of all dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the four right efforts through the eightfold Noble Path, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation.

Good Subhuti! Because the knowledge of all-knowing is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the emptiness of all dharmas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing, the purity of the gateway to liberation through emptiness, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing 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 all dharmas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation.

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

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

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

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

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

Whether it is the purity of the knowledge of all-knowing, the purity of the ten powers of a Buddha, or the purity of the emptiness of all dharmas, they are all non-dual, without division into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the emptiness of all dharmas is pure.

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

Subhuti, because omniscient knowledge is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the emptiness of all dharmas is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of the Dharma of non-forgetfulness, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Because omniscient knowledge is pure, the knowledge of paths and the knowledge of all aspects are pure; because the knowledge of paths and the knowledge of all aspects are pure, the emptiness of all dharmas is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of the knowledge of paths and the knowledge of all aspects, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, all dharani gateways are pure; because all dharani gateways are pure, the emptiness of all dharmas is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of all dharani gateways, or the purity of the emptiness of all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because omniscient knowledge is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the emptiness of all dharmas is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of all samadhi gateways, or the purity of the emptiness of all dharmas, they are all nondual, not divided 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 all dharmas is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of the fruit of stream-entry, or the purity of the emptiness of all 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 all dharmas is pure. Why? Because 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 all dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti, because omniscient knowledge is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the emptiness of all dharmas is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of the supreme enlightenment of all Buddhas, or the purity of the emptiness of all 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 nonapprehensibility is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of form, or the purity of the emptiness of nonapprehensibility, 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 nonapprehensibility is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the emptiness of nonapprehensibility, 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 nonapprehensibility is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of the eye ayatana, or the purity of the emptiness of nonapprehensibility, 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 nonapprehensibility is pure. Why? Because 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 nonapprehensibility, 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 nonapprehensibility is pure. Why? Because whether it is the purity of omniscient knowledge, the purity of the form ayatana, or the purity of the emptiness of nonapprehensibility, 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 nonapprehensibility is pure. Why? Because 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 nonapprehensibility, they are all nondual, not divided into two, 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 ungraspability of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the eye dhatu, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, 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 condition are pure; because the form dhatu through the feelings arising with eye-contact as condition are pure, the ungraspability of dharmas is pure.

Why? 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 condition, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the ear dhatu, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, 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 condition are pure; because the sound dhatu through the feelings arising with ear-contact as condition are pure, the ungraspability of dharmas is pure.

Why? 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 condition, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the nose dhatu, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, 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 condition are pure; because the odor dhatu through the feelings arising with nose-contact as condition are pure, the ungraspability of dharmas is pure.

Why? 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 condition, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the tongue dhatu, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, 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 condition are pure; because the taste dhatu through the feelings arising with tongue-contact as condition are pure, the ungraspability of dharmas is pure.

Why? 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 condition, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the body dhatu, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, 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 condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as condition are pure, the ungraspability of dharmas is pure.

Why? 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 condition, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the mind dhatu is pure; because the mind dhatu is pure, the ungraspability of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the mind dhatu, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation. Because the knowledge of all-knowledge is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the mental-object dhatu through the feelings arising with mind-contact as condition are pure, the ungraspability of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the mental-object dhatu through the feelings arising with mind-contact as condition, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the earth dhatu is pure; because the earth dhatu is pure, the ungraspability of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the earth dhatu, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation. Because the knowledge 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 ungraspability of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, ignorance is pure; because ignorance is pure, the ungraspability of dharmas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of ignorance, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation. Because the knowledge of all-knowledge is pure, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and despair are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and despair are pure, the ungraspability of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and despair, or the purity of the ungraspability of dharmas, they are all nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the emptiness of nonapprehensibility is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the perfection of generosity, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing wisdom is pure, the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are pure; because the perfections of ethical discipline through prajnaparamita are pure, the emptiness of nonapprehensibility is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, internal emptiness is pure; because internal emptiness is pure, the emptiness of nonapprehensibility is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of internal emptiness, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing wisdom is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence are pure; because external emptiness through the emptiness of the self-nature of nonexistence are pure, the emptiness of nonapprehensibility is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of external emptiness through the emptiness of the self-nature of nonexistence, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, suchness is pure; because suchness is pure, the emptiness of nonapprehensibility is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of suchness, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing wisdom is pure, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma realm through the inconceivable realm are pure, the emptiness of nonapprehensibility is pure.

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

Subhuti! Because the knowledge of all-knowing wisdom is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the emptiness of nonapprehensibility is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the Noble Truth of suffering, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing wisdom is pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, the emptiness of nonapprehensibility is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four meditative absorptions, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing wisdom 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 nonapprehensibility is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four immeasurables and the four formless attainments, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, 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 emptiness of nonapprehensibility is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the eight liberations, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, 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 emptiness of nonapprehensibility is pure.

Why is this? 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 emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, 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 emptiness of nonapprehensibility is pure. Why is this?

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 emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, 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 awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the emptiness of nonapprehensibility is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the emptiness of nonapprehensibility, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the liberation gateway of emptiness, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis are pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the ten bodhisattva bhumis, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the five kinds of eyes, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing is pure, the six superknowledges are pure; because the six superknowledges are pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the six superknowledges, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the ten powers of a Buddha, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing 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 nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the quality of never forgetting, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the nature of constant equanimity, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, all-knowledge is pure; because all-knowledge is pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of all-knowledge, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing is pure, the knowledge of paths and the knowledge of all aspects are pure; because the knowledge of paths and the knowledge of all aspects are pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the knowledge of paths and the knowledge of all aspects, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, all dharani gateways are pure; because all dharani gateways are pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of all dharani gateways, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of all samadhi gateways, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the fruit of stream-entry, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing 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 nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the fruit of a pratyekabuddha, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the nonapprehensibility of dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of all the practices of great bodhisattvas, or the purity of the nonapprehensibility of dharmas, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the purity of the emptiness of dharmas cannot be apprehended. Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the supreme enlightenment of all Buddhas, or the unapprehensible purity of the emptiness of dharmas, they are all nondual, not divided into two, without distinction, and without cessation.

Furthermore, Subhuti! Because the wisdom of all-knowledge is pure, form is pure; because form is pure, the emptiness of the absence of intrinsic nature of dharmas is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of form, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 the absence of intrinsic nature of dharmas is pure.

Why? 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 the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 the absence of intrinsic nature of dharmas is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the eye ayatana, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 the absence of intrinsic nature of dharmas is pure.

Why? 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 the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 the absence of intrinsic nature of dharmas is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the form ayatana, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, and without cessation. Because the wisdom 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 emptiness of the absence of intrinsic nature of dharmas is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 the absence of intrinsic nature of dharmas is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the eye dhatu, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 their condition are pure; because the form dhatu through to the feelings arising with eye contact as their condition are pure, the emptiness of the absence of intrinsic nature of dharmas is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the form dhatu through to the feelings arising with eye contact as their condition, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 the absence of intrinsic nature of dharmas is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the ear dhatu, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 their condition are pure; because the sound dhatu through to the feelings arising with ear contact as their condition are pure, the emptiness of the absence of intrinsic nature of dharmas is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the sound dhatu through to the feelings arising with ear contact as their condition, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 the absence of intrinsic nature of dharmas is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the nose dhatu, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, 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 their condition are pure; because the odor dhatu through to the feelings arising with nose contact as their condition are pure, the emptiness of the absence of intrinsic nature of dharmas is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the odor dhatu through to the feelings arising with nose contact as their condition, or the purity of the emptiness of the absence of intrinsic nature of dharmas, they are all nondual, not divided into two, without distinction, and without cessation.

Fascicle 255

The End