大般若波羅蜜多經

Volume 05

76

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

Whether it is the purity of the knowledge of all-knowing, the purity of the nose dhatu, or the purity of the intrinsic nature of the emptiness of dharmas, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing is pure, the odor dhatu, the nose-consciousness dhatu, nasal contact, and the feelings arising with nasal contact as their condition are pure; because the odor dhatu through to the feelings arising with nasal contact as their condition are pure, the intrinsic nature of the emptiness of dharmas is pure.

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

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

Whether it is the purity of the knowledge of all-knowing, the purity of the tongue dhatu, or the purity of the intrinsic nature of the emptiness of dharmas, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing is pure, the taste dhatu, the tongue-consciousness dhatu, lingual contact, and the feelings arising with lingual contact as their condition are pure; because the taste dhatu through to the feelings arising with lingual contact as their condition are pure, the intrinsic nature of the emptiness of dharmas is pure.

Why is this so? Whether it is the purity of the knowledge of all-knowing, the purity of the taste dhatu through to the feelings arising with lingual contact as their condition, or the purity of the intrinsic nature of the emptiness of dharmas, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing, the purity of the body dhatu, or the purity of the intrinsic nature of the emptiness of dharmas, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing is pure, the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as their condition are pure; because the tangible-object dhatu through to the feelings arising with bodily contact as their condition are pure, the intrinsic nature of the emptiness of dharmas is pure.

Why is this so? Whether it is the purity of the knowledge of all-knowing, the purity of the tangible-object dhatu through to the feelings arising with bodily contact as their condition, or the purity of the intrinsic nature of the emptiness of dharmas, they are all nondual, not divided into two, without differentiation, and without cessation.

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

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

Why is this so? Whether it is the purity of the knowledge of all-knowing, the purity of the dharma dhatu through to the feelings arising with mental contact as their condition, or the purity of the intrinsic nature of the emptiness of dharmas, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing, the purity of the earth dhatu, or the purity of the intrinsic nature of the emptiness of dharmas, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the intrinsic nature of the emptiness of dharmas is pure.

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

Subhuti! Because the knowledge of all-knowing is pure, ignorance is pure; because ignorance is pure, the intrinsic nature of the emptiness of dharmas is pure. Why is this so?

Whether it is the purity of the knowledge of all-knowing, the purity of ignorance, or the purity of the intrinsic nature of the emptiness of dharmas, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all-knowing 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 to aging and death, sorrow, lamentation, pain, grief, and distress are pure, the intrinsic nature of the emptiness of dharmas is pure.

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

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

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

Why is this so? Whether it is the purity of the knowledge of all-knowing, the purity of the perfection of ethical discipline through to prajnaparamita, or the purity of the intrinsic nature of the emptiness of dharmas, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Because the knowledge of all-knowledge is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of non-nature, and the emptiness of intrinsic nature are pure; because outer emptiness through the emptiness of intrinsic nature are pure, the emptiness of non-nature and intrinsic nature is pure.

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

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

Because the knowledge of all-knowledge 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 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 non-nature and intrinsic nature is pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the Dharma realm through the inconceivable realm, or the purity of the emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, 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 emptiness of non-nature and intrinsic nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the Noble Truth of suffering, or the purity of the emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge 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 non-nature and intrinsic nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti, because the knowledge of all-knowledge is pure, the eight liberations are pure; because the eight liberations are pure, the emptiness of non-nature and intrinsic nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the eight liberations, or the purity of the emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure, the emptiness of non-nature and intrinsic nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, or the purity of the emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, without discrimination, and without 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 emptiness of non-nature and intrinsic nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the four foundations of mindfulness, or the purity of the emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, without discrimination, and without 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 awakening, and the eightfold Noble Path are pure; because the four right efforts through the eightfold Noble Path are pure, the emptiness of non-nature and intrinsic nature is pure. Why? 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 emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, without discrimination, and without 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 emptiness of non-nature and intrinsic nature is pure. Why? 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 emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, without discrimination, and without 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 emptiness of non-nature and intrinsic nature is pure. Why? 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 emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the emptiness of non-nature and intrinsic nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the ten bodhisattva grounds, or the purity of the emptiness of non-nature and intrinsic nature, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient 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 omniscient 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, undifferentiated, and not subject to cessation.

Because omniscient 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 omniscient 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, undifferentiated, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of omniscient 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, undifferentiated, and not subject to cessation.

Because omniscient knowledge is pure, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the quality of never forgetting, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Subhuti, because omniscient knowledge is pure, the knowledge of all phenomena is pure; because the knowledge of all phenomena is pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the knowledge of all phenomena, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because omniscient knowledge 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? Whether it is the purity of omniscient knowledge, 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, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because omniscient knowledge 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? Whether it is the purity of omniscient knowledge, the purity of all dharani gateways, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because omniscient knowledge 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? Whether it is the purity of omniscient knowledge, the purity of all samadhi gateways, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the absence of intrinsic nature in 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 absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Because omniscient knowledge is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the absence of intrinsic nature in 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 absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the absence of intrinsic nature in 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 absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of all the practices of great bodhisattvas, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the unsurpassed perfect enlightenment of the Buddhas is pure; because the unsurpassed perfect enlightenment of the Buddhas is pure, the absence of intrinsic nature in dharmas is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the unsurpassed perfect enlightenment of the Buddhas, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Furthermore, Subhuti, because omniscient knowledge is pure, form is pure; because form is pure, suchness is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of form, or the purity of suchness, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because omniscient knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, suchness 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 suchness, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the eye ayatana, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to 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, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the form ayatana is pure; because the form ayatana is pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the form ayatana, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to 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, true suchness is pure. Why is this so? 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 true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the eye dhatu, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to 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, true suchness is pure. Why is this so? Because 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 true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the ear dhatu, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to 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, true suchness is pure. Why is this so? Because 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 true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the nose dhatu, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to 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, true suchness is pure. Why is this so? Because 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 true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the tongue dhatu, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient 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 to the feelings arising with tongue-contact as condition are pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the taste dhatu through to the feelings arising with tongue-contact as condition, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the body dhatu is pure; because the body dhatu is pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the body dhatu, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient 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 to the feelings arising with body-contact as condition are pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the tangible-object dhatu through to the feelings arising with body-contact as condition, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the mind dhatu is pure; because the mind dhatu is pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the mind dhatu, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient knowledge is pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the dharma dhatu through to the feelings arising with mind-contact as condition are pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the dharma dhatu through to the feelings arising with mind-contact as condition, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient knowledge is pure, the earth dhatu is pure; because the earth dhatu is pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the earth dhatu, or the purity of true suchness, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because omniscient knowledge is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, true suchness is pure. Why is this so? Because whether it is the purity of omniscient knowledge, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of true suchness, 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, ignorance is pure; because ignorance is pure, suchness is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of ignorance, or the purity of suchness, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the knowledge of all-knowledge is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, 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, suchness is pure.

Why is this? 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 suchness, they are all nondual, not divided into two, free from 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, suchness is pure. Why is this?

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

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the perfection of ethical discipline through the perfection of prajnaparamita, or the purity of suchness, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the emptiness of internal phenomena, or the purity of suchness, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena,

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

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

Subhuti! Because the knowledge of all-knowledge is pure, the dhatu of phenomena is pure; because suchness is pure, the dhatu of phenomena is pure. Why is this?

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

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the nature of phenomena through the inconceivable realm, or the purity of suchness, they are all nondual, not divided into two, free from 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, suchness 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 suchness, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the knowledge of all-knowledge 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, suchness 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 of suffering, its cessation, and the path, or the purity of suchness, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

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

Subhuti! Because the knowledge of all-knowledge is pure, the eight liberations are pure; because the eight liberations are pure, suchness 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 suchness, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the eight spheres of mastery, the nine successive attainments, and the ten totalities are pure; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are pure, suchness 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 attainments, and the ten totalities, or the purity of suchness, they are all nondual, not divided into two, free from discrimination, and without 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, suchness 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 suchness, they are all nondual, not divided into two, free from discrimination, and without 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 awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, suchness 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 Noble Eightfold Path, or the purity of suchness, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the gateway of emptiness to liberation is pure; because the gateway of emptiness to liberation is pure, true suchness is pure. Why?

Whether it is the purity of omniscient knowledge, the purity of the gateway of emptiness to liberation, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation. Because omniscient knowledge is pure, the signless and wishless gateways to liberation are pure; because the signless and wishless gateways to liberation are pure, true suchness is pure. Why?

Whether it is the purity of omniscient knowledge, the purity of the signless and wishless gateways to liberation, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis are pure, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the ten bodhisattva bhumis, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the five kinds of eyes, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation. Because omniscient knowledge is pure, the six superknowledges are pure; because the six superknowledges are pure, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the six superknowledges, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, true suchness is pure. Why?

Whether it is the purity of omniscient knowledge, the purity of the ten powers of a Buddha, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation. Because omniscient knowledge 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, true suchness is pure.

Why? Whether it is the purity of omniscient knowledge, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the quality of never forgetting, or the purity of true suchness, they are all nondual, without dual division, 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, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the nature of perpetual equanimity, or the purity of true suchness, they are all nondual, without dual division, 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, true suchness is pure. Why?

Whether it is the purity of omniscient knowledge, the purity of the knowledge of all dharmas, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation. Because omniscient knowledge 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, true suchness is pure.

Why? Whether it is the purity of omniscient knowledge, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, all dharani gateways are pure; because all dharani gateways are pure, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of all dharani gateways, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation. Because omniscient knowledge is pure, all samadhi gateways are pure; because all samadhi gateways are pure, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of all samadhi gateways, or the purity of true suchness, they are all nondual, without dual division, 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, true suchness is pure. Why?

Whether it is the purity of omniscient knowledge, the purity of the fruit of stream-entry, or the purity of true suchness, they are all nondual, without dual division, 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, true suchness is pure. Why?

Whether it is the purity of omniscient knowledge, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of true suchness, they are all nondual, without dual division, 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, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the fruit of a pratyekabuddha, or the purity of true suchness, they are all nondual, without dual division, 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, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of all practices of great bodhisattvas, or the purity of true suchness, they are all nondual, without dual division, 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, true suchness is pure. Why? Whether it is the purity of omniscient knowledge, the purity of the supreme awakening of all Buddhas, or the purity of true suchness, they are all nondual, without dual division, without discrimination, and without cessation.

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

Because whether it is the purity of the knowledge of all-knowledge, the purity of form, or the purity of the dharma-dhatu, they are all nondual, without division into two, 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 dharma-dhatu is pure.

Why is this? Because whether it is the purity of the knowledge of all-knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the dharma-dhatu, they are all nondual, without division into two, 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 dharma-dhatu is pure. Why is this?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the eye ayatana, or the purity of the dharma-dhatu, they are all nondual, without division into two, 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 dharma-dhatu is pure.

Why is this? Because 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 dharma-dhatu, they are all nondual, without division into two, 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 dharma-dhatu is pure. Why is this?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the form ayatana, or the purity of the dharma-dhatu, they are all nondual, without division into two, 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 dharma-dhatu is pure.

Why is this? Because 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 dharma-dhatu, they are all nondual, without division 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 dharma-dhatu is pure. Why is this?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the eye dhatu, or the purity of the dharma-dhatu, they are all nondual, without division into two, 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 condition are pure; because the form dhatu through to the feelings arising with eye-contact as condition are pure, the dharma-dhatu is pure.

Why is this? Because whether it is the purity of the knowledge of all-knowledge, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of the dharma-dhatu, they are all nondual, without division into two, 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 dharma-dhatu is pure. Why is this?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the ear dhatu, or the purity of the dharma-dhatu, they are all nondual, without division into two, 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 condition are pure; because the sound dhatu through to the feelings arising with ear-contact as condition are pure, the dharma-dhatu is pure.

Why is this? Because whether it is the purity of the knowledge of all-knowledge, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of the dharma-dhatu, they are all nondual, without division into two, without discrimination, and without cessation.

Fascicle 257

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