大般若波羅蜜多經

Volume 05

77

Good Existence! Because the wisdom of all-knowledge is pure, the nasal faculty is pure; because the nasal faculty is pure, the dharmadhatu is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the nasal faculty, or the purity of the dharmadhatu, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the odor dhatu, the nasal-consciousness dhatu, nasal contact, and the feelings that arise conditioned by nasal contact are pure; because the odor dhatu through the feelings that arise conditioned by nasal contact are pure, the dharmadhatu is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the odor dhatu through the feelings that arise conditioned by nasal contact, or the purity of the dharmadhatu, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Existence! Because the wisdom of all-knowledge is pure, the tongue faculty is pure; because the tongue faculty is pure, the dharmadhatu is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the tongue faculty, or the purity of the dharmadhatu, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings that arise conditioned by tongue contact are pure; because the taste dhatu through the feelings that arise conditioned by tongue contact are pure, the dharmadhatu is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the taste dhatu through the feelings that arise conditioned by tongue contact, or the purity of the dharmadhatu, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Existence! Because the wisdom of all-knowledge is pure, the body faculty is pure; because the body faculty is pure, the dharmadhatu is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the body faculty, or the purity of the dharmadhatu, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise conditioned by bodily contact are pure; because the tangible-object dhatu through the feelings that arise conditioned by bodily contact are pure, the dharmadhatu is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the tangible-object dhatu through the feelings that arise conditioned by bodily contact, or the purity of the dharmadhatu, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Existence! Because the wisdom of all-knowledge is pure, the mind faculty is pure; because the mind faculty is pure, the dharmadhatu is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the mind faculty, or the purity of the dharmadhatu, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the dharmadhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact are pure; because the dharmadhatu through the feelings that arise conditioned by mental contact are pure, the dharmadhatu is pure.

Why? Whether it is the purity of the wisdom of all-knowledge, the purity of the dharmadhatu through the feelings that arise conditioned by mental contact, or the purity of the dharmadhatu, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Existence! Because the wisdom of all-knowledge is pure, the earth dhatu is pure; because the earth dhatu is pure, the dharmadhatu is pure. Why?

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

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

Good Existence! Because the wisdom of all-knowledge is pure, ignorance is pure; because ignorance is pure, the dharmadhatu is pure. Why?

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

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

Good Existence! Because the wisdom of all-knowledge is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the dharmadhatu is pure. Why?

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

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

Good Existence! Because the wisdom of all-knowledge is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the dharmadhatu is pure. Why?

Whether it is the purity of the wisdom of all-knowledge, the purity of the emptiness of internal phenomena, or the purity of the dharmadhatu, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena,

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

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

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

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

Why is this? Whether it is the purity of all-knowledge, the purity of the Dharma-nature through the inconceivable realm, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because all-knowledge is pure, the noble truth of suffering is pure; because the noble truth of suffering is pure, the dhatu of Dharma is pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the noble truth of suffering, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because 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 dhatu of Dharma is pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the noble truths of the origin of suffering, cessation, and the path, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

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

Whether it is the purity of all-knowledge, the purity of the four meditative absorptions, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because 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 dhatu of Dharma is pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the four immeasurables and the four formless concentrations, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because all-knowledge is pure, the eight liberations are pure; because the eight liberations are pure, the dhatu of Dharma is pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the eight liberations, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because 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 dhatu of Dharma is pure.

Why is this? Whether it is the purity 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 dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because all-knowledge is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the dhatu of Dharma is pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the four foundations of mindfulness, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because 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 dhatu of Dharma is pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the four right efforts through the eightfold noble path, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because all-knowledge is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the dhatu of Dharma is pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the liberation gateway of emptiness, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because all-knowledge is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the dhatu of Dharma is pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because all-knowledge is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the dhatu of Dharma is pure. Why is this? Whether it is the purity of all-knowledge, the purity of the ten bodhisattva grounds, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because all-knowledge is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the dhatu of Dharma is pure. Why is this? Whether it is the purity of all-knowledge, the purity of the five kinds of eyes, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because all-knowledge is pure, the six superknowledges are pure; because the six superknowledges are pure, the dhatu of Dharma is pure. Why is this? Whether it is the purity of all-knowledge, the purity of the six superknowledges, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because all-knowledge is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the dhatu of Dharma is pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the ten powers of a Buddha, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because all-knowledge is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinct qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinct qualities of a Buddha are pure, the dhatu of Dharma is pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the four fearlessnesses through the eighteen distinct qualities of a Buddha, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because all-knowledge is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the dhatu of Dharma is pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the quality of never losing mindfulness, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because all-knowledge is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the dhatu of Dharma is pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the nature of constant equanimity, or the purity of the dhatu of Dharma, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti, because the knowledge of all-knowledge is pure, the knowledge of all things is pure; because the knowledge of all things is pure, the dharmadhatu is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the knowledge of all things, or the purity of the dharmadhatu, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the knowledge of paths and the knowledge of all aspects are pure; because the knowledge of paths and the knowledge of all aspects are pure, the dharmadhatu is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the knowledge of paths and the knowledge of all aspects, or the purity of the dharmadhatu, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, all dharani gateways are pure; because all dharani gateways are pure, the dharmadhatu is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of all dharani gateways, or the purity of the dharmadhatu, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because the knowledge of all-knowledge is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the dharmadhatu is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of all samadhi gateways, or the purity of the dharmadhatu, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

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

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

Subhuti, because the knowledge of all-knowledge is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the dharmadhatu is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the fruit of a pratyekabuddha, or the purity of the dharmadhatu, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the dharmadhatu is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of all practices of great bodhisattvas, or the purity of the dharmadhatu, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the unsurpassed enlightenment of the Buddhas is pure; because the unsurpassed enlightenment of the Buddhas is pure, the dharmadhatu is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the unsurpassed enlightenment of the Buddhas, or the purity of the dharmadhatu, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

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

Subhuti, because the knowledge of all-knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, dharma-nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the eye ayatana, or the purity of dharma-nature, they are all nondual, not divided into two, undiscriminated, and not subject to 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, dharma-nature is pure. Why? 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 dharma-nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the form ayatana is pure; because the form ayatana is pure, dharma-nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the form ayatana, or the purity of dharma-nature, they are all nondual, not divided into two, undiscriminated, and not subject to 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, dharma-nature is pure. Why? 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 dharma-nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, dharma-nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the eye dhatu, or the purity of dharma-nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are pure; because the form dhatu through to the feelings arising with eye-contact as their condition are pure, dharma-nature is pure. Why? 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 their condition, or the purity of dharma-nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the knowledge of all-knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, dharma-nature is pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the ear dhatu, or the purity of dharma-nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the knowledge of all-knowledge is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are pure; because the sound dhatu through to the feelings arising with ear-contact as their condition are pure, dharma-nature is pure. Why? 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 their condition, or the purity of dharma-nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti! Because the knowledge of all-knowing is pure, the nose dhatu is pure; because the nose dhatu is pure, dharma-nature is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of the nose dhatu, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated. Because the knowledge of all-knowing 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, dharma-nature is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated.

Subhuti! Because the knowledge of all-knowing is pure, the tongue dhatu is pure; because the tongue dhatu is pure, dharma-nature is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of the tongue dhatu, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated. Because the knowledge of all-knowing 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, dharma-nature is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated.

Subhuti! Because the knowledge of all-knowing is pure, the body dhatu is pure; because the body dhatu is pure, dharma-nature is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of the body dhatu, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated. Because the knowledge of all-knowing 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, dharma-nature is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated.

Subhuti! Because the knowledge of all-knowing is pure, the mind dhatu is pure; because the mind dhatu is pure, dharma-nature is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of the mind dhatu, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated. Because the knowledge of all-knowing 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, dharma-nature is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the mental-object dhatu through the feelings arising with mind-contact as condition, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated.

Subhuti! Because the knowledge of all-knowing is pure, the earth dhatu is pure; because the earth dhatu is pure, dharma-nature is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of the earth dhatu, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated. 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, dharma-nature is pure.

Why? Because 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 dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated.

Subhuti! Because the knowledge of all-knowing is pure, ignorance is pure; because ignorance is pure, dharma-nature is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of ignorance, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated. Because the knowledge of all-knowing 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, dharma-nature is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated.

Subhuti! Because the knowledge of all-knowing is pure, the perfection of generosity is pure; because the perfection of generosity is pure, dharma-nature is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of the perfection of generosity, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated. Because the knowledge of all-knowing is pure, the perfections of pure morality, patient endurance, vigor, meditative concentration, and prajnaparamita are pure; because the perfection of pure morality through prajnaparamita are pure, dharma-nature is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the perfection of pure morality through prajnaparamita, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated.

Subhuti! Because the knowledge of all-knowing is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, dharma-nature is pure. Why?

Because whether it is the purity of the knowledge of all-knowing, the purity of the emptiness of internal phenomena, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated. Because the knowledge of all-knowing 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 unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of shared characteristics,

the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing are pure; because the emptiness of external phenomena through the emptiness of the self-nature of nonbeing are pure, dharma-nature is pure.

Why? Because whether it is the purity of the knowledge of all-knowing, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonbeing, or the purity of dharma-nature, they are all nondual, not divided into two, free from discrimination, and neither cut off nor annihilated.

Subhuti, because omniscient wisdom is pure, suchness is pure; because suchness is pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of suchness, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Because omniscient wisdom is pure, the dharmadhatu, the nature free from falsity, the nature free from change, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the dharmadhatu through the inconceivable realm, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient wisdom is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the Noble Truth of suffering, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Because omniscient wisdom is pure, the Noble Truths of the origin of suffering, its cessation, and the path are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient wisdom is pure, the four dhyanas are pure; because the four dhyanas are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the four dhyanas, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Because omniscient wisdom is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the four immeasurables and the four formless concentrations, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient wisdom is pure, the eight liberations are pure; because the eight liberations are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the eight liberations, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Because omniscient wisdom is pure, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient wisdom is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the four foundations of mindfulness, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Because omniscient wisdom is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path are pure; because the four right efforts through the eightfold Noble Path are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the four right efforts through the eightfold Noble Path, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient wisdom is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the liberation gateway of emptiness, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Because omniscient wisdom is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient wisdom is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the ten bodhisattva grounds, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient wisdom is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the five kinds of eyes, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation. Because omniscient wisdom is pure, the six superknowledges are pure; because the six superknowledges are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the six superknowledges, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient wisdom is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the ten powers of a Buddha, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to 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 Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because omniscient wisdom is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the quality of never losing mindfulness, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Because omniscient wisdom is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the Dharma-nature is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the nature of constant equanimity, or the purity of the Dharma-nature, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti, because the knowledge of all aspects is pure, all-knowledge is pure; because all-knowledge is pure, the Dharma-nature is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of all-knowledge, or the purity of the Dharma-nature, they are all nondual, not divided into two, without distinction, 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 Dharma-nature 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 Dharma-nature, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the knowledge of all aspects is pure, all dharani gateways are pure; because all dharani gateways are pure, the Dharma-nature 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 Dharma-nature, they are all nondual, not divided into two, without distinction, and without cessation. Because the knowledge of all aspects is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the Dharma-nature 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 Dharma-nature, they are all nondual, not divided into two, without distinction, 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 Dharma-nature 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 Dharma-nature, they are all nondual, not divided into two, without distinction, 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 Dharma-nature 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 Dharma-nature, they are all nondual, not divided into two, without distinction, 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 Dharma-nature 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 Dharma-nature, they are all nondual, not divided into two, without distinction, 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 Dharma-nature 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 Dharma-nature, they are all nondual, not divided into two, without distinction, 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 Dharma-nature 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 Dharma-nature, they are all nondual, not divided into two, without distinction, and without cessation.

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

Subhuti, because the knowledge of all aspects is pure, the eye ayatana is pure; because the eye ayatana is pure, the non-deceptive nature 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 non-deceptive nature, they are all nondual, not divided into two, without distinction, 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 non-deceptive nature 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 non-deceptive nature, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the knowledge of all aspects is pure, the form ayatana is pure; because the form ayatana is pure, the non-deceptive nature 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 non-deceptive nature, they are all nondual, not divided into two, without distinction, and without cessation.

Because the knowledge of all aspects is pure, the sound, odor, taste, tangible-object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible-object, and mental-object ayatanas are pure, the non-deceptive nature 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 mental-object ayatanas, or the purity of the non-deceptive nature, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the knowledge of all aspects is pure, the eye dhatu is pure; because the eye dhatu is pure, the non-deceptive nature 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 non-deceptive nature, they are all nondual, not divided into two, without distinction, 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 their condition are pure; because the form dhatu through the feelings arising with eye-contact as their condition are pure, the non-deceptive nature is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the form dhatu through the feelings arising with eye-contact as their condition, or the purity of the non-deceptive nature, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the knowledge of all aspects is pure, the ear dhatu is pure; because the ear dhatu is pure, the non-deceptive nature is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the ear dhatu, or the purity of the non-deceptive nature, they are all nondual, not divided into two, without distinction, and without cessation.

Because the knowledge of all aspects 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 non-deceptive nature is pure. Why? Because whether it is the purity of the knowledge of all aspects, the purity of the sound dhatu through the feelings arising with ear-contact as their condition, or the purity of the non-deceptive nature, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the nature free from falsity is pure. Why is this so?

Whether it is the purity of the wisdom of all-knowledge, the purity of the nose dhatu, or the purity of the nature free from falsity, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are pure; because the odor dhatu through to the feelings that arise with nose-contact as condition are pure, the nature free from falsity is pure.

Why is this so? Whether it is the purity of the wisdom of all-knowledge, the purity of the odor dhatu through to the feelings that arise with nose-contact as condition, or the purity of the nature free from falsity, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the nature free from falsity is pure. Why is this so?

Whether it is the purity of the wisdom of all-knowledge, the purity of the tongue dhatu, or the purity of the nature free from falsity, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition are pure; because the taste dhatu through to the feelings that arise with tongue-contact as condition are pure, the nature free from falsity is pure.

Why is this so? Whether it is the purity of the wisdom of all-knowledge, the purity of the taste dhatu through to the feelings that arise with tongue-contact as condition, or the purity of the nature free from falsity, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the body dhatu is pure; because the body dhatu is pure, the nature free from falsity is pure. Why is this so?

Whether it is the purity of the wisdom of all-knowledge, the purity of the body dhatu, or the purity of the nature free from falsity, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition are pure; because the tangible-object dhatu through to the feelings that arise with body-contact as condition are pure, the nature free from falsity is pure.

Why is this so? Whether it is the purity of the wisdom of all-knowledge, the purity of the tangible-object dhatu through to the feelings that arise with body-contact as condition, or the purity of the nature free from falsity, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the mind dhatu is pure; because the mind dhatu is pure, the nature free from falsity is pure. Why is this so?

Whether it is the purity of the wisdom of all-knowledge, the purity of the mind dhatu, or the purity of the nature free from falsity, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition are pure; because the mental-object dhatu through to the feelings that arise with mind-contact as condition are pure, the nature free from falsity is pure.

Why is this so? Whether it is the purity of the wisdom of all-knowledge, the purity of the mental-object dhatu through to the feelings that arise with mind-contact as condition, or the purity of the nature free from falsity, they are all nondual, not divided into two, without discrimination, and without cessation.

Volume 258

End