大般若波羅蜜多經

Volume 05

75

Subhuti, because the knowledge of all-knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the emptiness of non-nature is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the tongue dhatu, or the purity of the emptiness of non-nature, 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 non-nature is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the emptiness of non-nature, 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 non-nature is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the body dhatu, or the purity of the emptiness of non-nature, 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 non-nature is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of the emptiness of non-nature, 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 non-nature is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the mind dhatu, or the purity of the emptiness of non-nature, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are pure; because the dharma dhatu through the feelings arising with mental contact as condition are pure, the emptiness of non-nature is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the dharma dhatu through the feelings arising with mental contact as condition, or the purity of the emptiness of non-nature, 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 non-nature is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the earth dhatu, or the purity of the emptiness of non-nature, 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 non-nature is pure. Why is this? 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 non-nature, 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 non-nature is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of ignorance, or the purity of the emptiness of non-nature, 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 non-nature 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 the emptiness of non-nature, 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 non-nature 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 the emptiness of non-nature, 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 non-nature is pure. Why is this? 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 non-nature, 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 non-nature is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of internal emptiness, or the purity of the emptiness of non-nature, 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of self-nature, and the emptiness of the self-nature of non-nature are pure; because external emptiness through the emptiness of the self-nature of non-nature are pure, the emptiness of non-nature is pure.

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

Because the knowledge of all-knowledge is pure, the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending 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 dhatu through the inconceivable realm are pure, the emptiness of non-nature is pure.

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

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 dharmas is pure. Why?

Because 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 dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the Noble Truths of the origin, cessation, and path are pure; because the Noble Truths of the origin, cessation, and path are pure, the emptiness of dharmas is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the Noble Truths of the origin, cessation, and path, or the purity of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the knowledge of all-knowing, the purity of the four dhyanas, or the purity of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the emptiness of dharmas is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the four immeasurables and the four formless absorptions, or the purity of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the knowledge of all-knowing, the purity of the eight liberations, or the purity of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure, the emptiness of dharmas is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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 dharmas is pure. Why?

Because 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 dharmas, they are all nondual, not divided 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 Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the emptiness of dharmas is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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 dharmas is pure. Why?

Because 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 dharmas, they are all nondual, not divided 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 dharmas is pure.

Why? Because 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 dharmas, they are all 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 emptiness of dharmas is pure. Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the ten bodhisattva bhumis, or the purity of the emptiness of dharmas, they are all 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 emptiness of dharmas is pure. Why?

Because 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 dharmas, they are all 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 emptiness of dharmas is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of the six superknowledges, or the purity of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the knowledge of all-knowing, the purity of the Buddha’s ten powers, or the purity of the emptiness of dharmas, they are all 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 unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, the emptiness of dharmas is pure.

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

Subhuti! Because the knowledge of all-knowing is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the emptiness of dharmas is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of the quality of never losing mindfulness, or the purity of the emptiness of dharmas, they are all 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 emptiness of dharmas is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the nature of constant equanimity, or the purity of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

Because the knowledge of all aspects is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the emptiness of the emptiness of dharmas is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the emptiness of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

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

Because the knowledge of all aspects 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 intrinsic nature of dharmas is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the knowledge of all aspects 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 intrinsic nature of dharmas is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the knowledge of all aspects is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through to the feelings arising with eye-contact as condition are pure, the emptiness of the intrinsic nature of dharmas is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, not divided 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 absence of intrinsic nature in 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 absence of intrinsic nature in dharmas, they are all nondual, not divided 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 the feelings arising with ear-contact as condition are pure, the absence of intrinsic nature in 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 absence of intrinsic nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in 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 absence of intrinsic nature in dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of ignorance, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the absence of intrinsic nature in dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the absence of intrinsic nature in 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 giving is pure; because the perfection of giving is pure, the absence of intrinsic nature in dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the perfection of giving, or the purity of the absence of intrinsic nature in 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 pure morality, patient acceptance, vigor, meditation, and prajnaparamita are pure; because the perfections of pure morality through prajnaparamita are pure, the absence of intrinsic nature in dharmas is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the perfections of pure morality through prajnaparamita, or the purity of the absence of intrinsic nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the knowledge of all knowledge, the purity of the emptiness of the internal, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all knowledge is pure, the emptiness of the external, the emptiness of the internal and external, 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 fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas,

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

Why? Because whether it is the purity of the knowledge of all knowledge, the purity of the emptiness of the external through the emptiness of the intrinsic nature of nonexistence, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation.

Good Subhuti! Because the knowledge of all knowledge is pure, suchness is pure; because suchness is pure, the emptiness of the intrinsic nature of dharmas is pure. Why?

Because whether it is the purity of the knowledge of all knowledge, the purity of suchness, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, 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 limit of reality, the realm of space, and the inconceivable realm are pure; because the Dharma realm through the inconceivable realm are pure, the emptiness of the intrinsic nature of dharmas is pure.

Why? Because 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 the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation.

Good 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 the intrinsic nature of dharmas is pure. Why?

Because 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 the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, 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 the intrinsic nature of dharmas is pure.

Why? Because 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 the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation.

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

Because whether it is the purity of the knowledge of all knowledge, the purity of the four meditative absorptions, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, 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 the intrinsic nature of dharmas is pure.

Why? Because 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 the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation.

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

Because whether it is the purity of the knowledge of all knowledge, the purity of the eight liberations, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, 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 the intrinsic nature of dharmas is pure.

Why? Because 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 the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation.

Good 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 the intrinsic nature of dharmas is pure. Why?

Because 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 the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, 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 the intrinsic nature of dharmas is pure.

Why? Because 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 the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation.

Good Subhuti! Because the knowledge of all knowledge is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the emptiness of the intrinsic nature of dharmas is pure. Why?

Because whether it is the purity of the knowledge of all knowledge, the purity of the liberation gateway of emptiness, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all knowledge is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the emptiness of the intrinsic nature of dharmas is pure.

Why? Because whether it is the purity of the knowledge of all knowledge, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation.

Good Subhuti! Because the knowledge of all knowledge is pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis are pure, the emptiness of the intrinsic nature of dharmas is pure. Why? Because whether it is the purity of the knowledge of all knowledge, the purity of the ten bodhisattva bhumis, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation.

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

Because whether it is the purity of the knowledge of all knowledge, the purity of the five kinds of eyes, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all knowledge is pure, the six superknowledges are pure; because the six superknowledges are pure, the emptiness of the intrinsic nature of dharmas is pure.

Why? Because whether it is the purity of the knowledge of all knowledge, the purity of the six superknowledges, or the purity of the emptiness of the intrinsic nature of dharmas, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti, because omniscient wisdom is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, the absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of the Buddha’s ten powers, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient wisdom 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 absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient wisdom is pure, the Dharma of unfailing mindfulness is pure; because the Dharma of unfailing mindfulness is pure, the absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of the Dharma of unfailing mindfulness, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because omniscient wisdom is pure, the knowledge of all phenomena is pure; because the knowledge of all phenomena is pure, the absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of the knowledge of all phenomena, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because omniscient wisdom is pure, all dharani gateways are pure; because all dharani gateways are pure, the absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of all dharani gateways, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because omniscient wisdom is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of all samadhi gateways, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient wisdom is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of the fruit of stream-entry, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient wisdom is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient wisdom is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of the fruit of a pratyekabuddha, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because omniscient wisdom is pure, the unsurpassed perfect enlightenment of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the absence of self-nature in dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of the unsurpassed perfect enlightenment of all Buddhas, or the purity of the absence of self-nature in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because omniscient wisdom is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the self-nature of the emptiness of dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of feeling, perception, formations, and consciousness, or the purity of the self-nature of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because omniscient wisdom is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the self-nature of the emptiness of dharmas is pure. Why? Because whether it is the purity of omniscient wisdom, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the self-nature of the emptiness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, the sense field of visible form is pure; because the sense field of visible form is pure, the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature are pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the sense field of visible form, or the purity of the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Because the wisdom of all-knowledge is pure, the sense fields of sound, odor, taste, touch, and dharmas are pure; because the sense fields of sound, odor, taste, touch, and dharmas are pure, the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature are pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the sense fields of sound, odor, taste, touch, and dharmas, or the purity of the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the wisdom of all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature are pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the eye dhatu, or the purity of the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Because the wisdom of all-knowledge is pure, the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are pure; because the visible-form dhatu through the feelings arising with eye-contact as their condition are pure, the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature are pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the visible-form dhatu through the feelings arising with eye-contact as their condition, or the purity of the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the wisdom of all-knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature are pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the ear dhatu, or the purity of the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

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 the feelings arising with ear-contact as their condition are pure, the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature are pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the sound dhatu through the feelings arising with ear-contact as their condition, or the purity of the emptiness of dharmas, the emptiness of emptiness, and the emptiness of self-nature, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Fascicle 256

End