大般若波羅蜜多經

XXXIV. THE CHAPTER ON WHAT IS DIFFICULT TO BELIEVE AND UNDERSTAND

78

Subhuti! Because the knowledge of all-knowledge is pure, the earth element is pure; because the earth element is pure, the nature free from falsity is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the earth element, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the nature free from falsity is pure.

Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, ignorance is pure; because ignorance is pure, the nature free from falsity is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of ignorance, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the nature free from falsity is pure.

Why? Because 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 nature free from falsity, they are all nondual, without dual division, 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 nature free from falsity is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the perfection of generosity, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the perfections of pure morality, patient acceptance, diligence, meditative concentration, and prajnaparamita are pure; because pure morality through prajnaparamita are pure, the nature free from falsity is pure.

Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of pure morality through prajnaparamita, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation.

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

Because whether it is the purity of the knowledge of all-knowledge, the purity of the emptiness of internal phenomena, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the 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 ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because the emptiness of external phenomena through the emptiness of the self-nature of nonexistence are pure, the nature free from falsity is pure.

Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, suchness is pure; because suchness is pure, the nature free from falsity is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of suchness, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the dharmadhatu, the nature of phenomena, the nature of immutability, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the nature free from falsity is pure.

Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the dharmadhatu through the inconceivable realm, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the nature free from falsity 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 nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, the nature free from falsity 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 nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, the nature free from falsity is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the four meditative concentrations, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the nature free from falsity 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 absorptions, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the eight liberations are pure; because the eight liberations are pure, the nature free from falsity 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 nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure, the nature free from falsity 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 absorptions, and the ten totalities, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the nature free from falsity is pure. Why is this?

Whether it is the purity of omniscient knowledge, the purity of the four foundations of mindfulness, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated. Because omniscient knowledge is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, the nature free from falsity is pure.

Why is this? Whether it is the purity of omniscient knowledge, the purity of the four right efforts through the eightfold noble path, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

Subhuti! Because omniscient knowledge is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the nature free from falsity is pure. Why is this?

Whether it is the purity of omniscient knowledge, the purity of the liberation gateway of emptiness, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated. Because omniscient knowledge is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the nature free from falsity is pure.

Why is this? Whether it is the purity of omniscient knowledge, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

Subhuti! Because omniscient knowledge is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the nature free from falsity is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the ten bodhisattva grounds, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

Subhuti! Because omniscient knowledge is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the nature free from falsity is pure. Why is this?

Whether it is the purity of omniscient knowledge, the purity of the five kinds of eyes, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated. Because omniscient knowledge is pure, the six superknowledges are pure; because the six superknowledges are pure, the nature free from falsity is pure. Why is this?

Whether it is the purity of omniscient knowledge, the purity of the six superknowledges, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

Subhuti! Because omniscient knowledge is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the nature free from falsity is pure. Why is this?

Whether it is the purity of omniscient knowledge, the purity of the ten powers of a Buddha, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated. Because omniscient knowledge is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, the nature free from falsity is pure.

Why is this? Whether it is the purity of omniscient knowledge, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

Subhuti! Because omniscient knowledge is pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, the nature free from falsity is pure. Why is this?

Whether it is the purity of omniscient knowledge, the purity of the quality of never forgetting, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated. Because omniscient knowledge is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the nature free from falsity is pure. Why is this?

Whether it is the purity of omniscient knowledge, the purity of the nature of constant equanimity, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

Subhuti! Because omniscient knowledge is pure, all-knowledge is pure; because all-knowledge is pure, the nature free from falsity is pure. Why is this?

Whether it is the purity of omniscient knowledge, the purity of all-knowledge, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated. Because omniscient knowledge is pure, knowledge of the aspects of the paths and knowledge of all aspects are pure; because knowledge of the aspects of the paths and knowledge of all aspects are pure, the nature free from falsity is pure.

Why is this? Whether it is the purity of omniscient knowledge, the purity of knowledge of the aspects of the paths and knowledge of all aspects, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

Subhuti! Because omniscient knowledge is pure, all dharani gateways are pure; because all dharani gateways are pure, the nature free from falsity is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of all dharani gateways, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated. Because omniscient knowledge is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the nature free from falsity is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of all samadhi gateways, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

Subhuti! Because omniscient knowledge is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the nature free from falsity is pure. Why is this?

Whether it is the purity of omniscient knowledge, the purity of the fruit of stream-entry, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated. Because omniscient knowledge is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the nature free from falsity is pure.

Why is this? Whether it is the purity of omniscient knowledge, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

Subhuti! Because omniscient knowledge is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the nature free from falsity is pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the fruit of a pratyekabuddha, or the purity of the nature free from falsity, they are all nondual, not divided into two, undifferentiated, and neither cut off nor annihilated.

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 nature free from falsity is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of all practices of great bodhisattvas, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the nature free from falsity is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the supreme enlightenment of all Buddhas, or the purity of the nature free from falsity, they are all nondual, without dual division, without discrimination, and without cessation.

Furthermore, Subhuti, because the knowledge of all-knowledge is pure, form is pure; because form is pure, the immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of form, or the purity of the immutable nature, they are all nondual, without dual division, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the immutable nature, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the eye ayatana, or the purity of the immutable nature, they are all nondual, without dual division, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the immutable nature, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the form ayatana is pure; because the form ayatana is pure, the immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the form ayatana, or the purity of the immutable nature, they are all nondual, without dual division, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the immutable nature, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the eye dhatu, or the purity of the immutable nature, they are all nondual, without dual division, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through the feelings arising with eye-contact as condition are pure, the immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the form dhatu through the feelings arising with eye-contact as condition, or the purity of the immutable nature, they are all nondual, without dual division, 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 immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the ear dhatu, or the purity of the immutable nature, they are all nondual, without dual division, 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 immutable nature is pure. Why? Because 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 immutable nature, they are all nondual, without dual division, 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 immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the nose dhatu, or the purity of the immutable nature, they are all nondual, without dual division, 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 immutable nature is pure. Why? Because 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 immutable nature, they are all nondual, without dual division, 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 immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the tongue dhatu, or the purity of the immutable nature, they are all nondual, without dual division, 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 immutable nature is pure. Why? Because 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 immutable nature, they are all nondual, without dual division, 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 immutable nature is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the body dhatu, or the purity of the immutable nature, they are all nondual, without dual division, 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 immutable nature is pure. Why? Because 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 immutable nature, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because omniscience is pure, the element of mind is pure; because the element of mind is pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the element of mind, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Because omniscience is pure, the element of mental objects, the element of mind-consciousness, mental contact, and the feelings arising with mental contact as condition are pure; because the element of mental objects through the feelings arising with mental contact as condition are pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the element of mental objects through the feelings arising with mental contact as condition, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Subhuti, because omniscience is pure, the earth element is pure; because the earth element is pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the earth element, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Because omniscience is pure, the elements of water, fire, wind, space, and consciousness are pure; because the elements of water, fire, wind, space, and consciousness are pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the elements of water, fire, wind, space, and consciousness, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Subhuti, because omniscience is pure, ignorance is pure; because ignorance is pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of ignorance, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Because omniscience is pure, formations, consciousness, name-and-form, the six sense bases, 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 immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Subhuti, because omniscience is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the perfection of generosity, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Because omniscience is pure, the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita are pure; because the perfection of pure morality through prajnaparamita are pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the perfection of pure morality through prajnaparamita, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Subhuti, because omniscience is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the emptiness of internal phenomena, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Because omniscience 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 individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature are pure;

because the emptiness of external phenomena through the emptiness of the nonexistence of intrinsic nature are pure, the immutable nature is pure.

Why is this? Whether it is the purity of omniscience, the purity of the emptiness of external phenomena through the emptiness of the nonexistence of intrinsic nature, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Subhuti, because omniscience is pure, suchness is pure; because suchness is pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of suchness, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Because omniscience is pure, the dharmadhatu, the nature of phenomena, the nature free from falsity, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the dharmadhatu through the inconceivable realm, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Subhuti, because omniscience is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the Noble Truth of suffering, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Because omniscience 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 immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Subhuti, because omniscience is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the four meditative absorptions, or the purity of the immutable nature, they are all nondual, without division, without discrimination, and without cessation.

Because omniscience is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the immutable nature is pure. Why is this? Whether it is the purity of omniscience, the purity of the four immeasurables and the four formless attainments, or the purity of the immutable nature, they are all nondual, without division, 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 immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the eight liberations, or the purity of the immutable nature, they are all nondual, not divided into two, undiscriminated, and not subject to 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 immutable nature is pure. Why? 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 immutable 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 four establishments of mindfulness are pure; because the four establishments of mindfulness are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the four establishments of mindfulness, or the purity of the immutable nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the knowledge of all-knowing is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the four right efforts through the eightfold noble path, or the purity of the immutable 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 liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the liberation gateway of emptiness, or the purity of the immutable nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the knowledge of all-knowing is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the immutable 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 ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the ten bodhisattva grounds, or the purity of the immutable 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 five kinds of eyes are pure; because the five kinds of eyes are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the five kinds of eyes, or the purity of the immutable nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because the knowledge of all-knowing is pure, the six superknowledges are pure; because the six superknowledges are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the six superknowledges, or the purity of the immutable 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 ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the ten powers of a Buddha, or the purity of the immutable nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the knowledge of all-knowing is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the immutable 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 quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the immutable nature is pure. Why? 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 immutable nature, they are all nondual, not divided into two, undiscriminated, and not subject to 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 immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the nature of constant equanimity, or the purity of the immutable nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

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

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

Subhuti, because the knowledge of all-knowing is pure, all dharani gateways are pure; because all dharani gateways are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of all dharani gateways, or the purity of the immutable nature, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because the knowledge of all-knowing is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the immutable nature is pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of all samadhi gateways, or the purity of the immutable 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 fruit of stream-entry is pure; because the fruit of stream-entry is pure, the nature that does not change is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the fruit of stream-entry, or the purity of the nature that does not change, they are all nondual, without dual division, without discrimination, and without 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 nature that does not change is pure.

Why? Because 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 nature that does not change, they are all nondual, without dual division, without discrimination, and without 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 nature that does not change is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the fruit of a pratyekabuddha, or the purity of the nature that does not change, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the nature that does not change is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of all the practices of great bodhisattvas, or the purity of the nature that does not change, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the supreme awakening of the Buddhas is pure; because the supreme awakening of the Buddhas is pure, the nature that does not change is pure. Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the supreme awakening of the Buddhas, or the purity of the nature that does not change, they are all nondual, without dual division, without discrimination, and without cessation.

Furthermore, Subhuti! Because the knowledge of all-knowledge is pure, form is pure; because form is pure, the nature of equality is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of form, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the nature of equality is pure.

Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the nature of equality is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the eye ayatana, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the nature of equality is pure.

Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the form ayatana is pure; because the form ayatana is pure, the nature of equality is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the form ayatana, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the nature of equality is pure.

Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the nature of equality is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the eye dhatu, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are pure; because the form dhatu through to the feelings arising with eye-contact as their condition are pure, the nature of equality is pure.

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

Because whether it is the purity of the knowledge of all-knowledge, the purity of the ear dhatu, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are pure; because the sound dhatu through to the feelings arising with ear-contact as their condition are pure, the nature of equality is pure.

Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the sound dhatu through to the feelings arising with ear-contact as their condition, or the purity of the nature of equality, they are all nondual, without dual division, 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 nature of equality is pure. Why?

Because whether it is the purity of the knowledge of all-knowledge, the purity of the nose dhatu, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are pure; because the odor dhatu through to the feelings arising with nose-contact as their condition are pure, the nature of equality is pure.

Why? Because whether it is the purity of the knowledge of all-knowledge, the purity of the odor dhatu through to the feelings arising with nose-contact as their condition, or the purity of the nature of equality, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing knowledge is pure, the tongue element is pure; because the tongue element is pure, the nature of equality is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing knowledge, the purity of the tongue element, or the purity of the nature of equality, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing knowledge is pure, the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact are pure; because the taste element through to the feelings that arise conditioned by tongue-contact are pure, the nature of equality is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing knowledge, the purity of the taste element through to the feelings that arise conditioned by tongue-contact, or the purity of the nature of equality, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing knowledge is pure, the body element is pure; because the body element is pure, the nature of equality is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing knowledge, the purity of the body element, or the purity of the nature of equality, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing knowledge is pure, the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact are pure; because the tangible-object element through to the feelings that arise conditioned by body-contact are pure, the nature of equality is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing knowledge, the purity of the tangible-object element through to the feelings that arise conditioned by body-contact, or the purity of the nature of equality, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing knowledge is pure, the mind element is pure; because the mind element is pure, the nature of equality is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing knowledge, the purity of the mind element, or the purity of the nature of equality, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing knowledge is pure, the mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact are pure; because the mental-object element through to the feelings that arise conditioned by mind-contact are pure, the nature of equality is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing knowledge, the purity of the mental-object element through to the feelings that arise conditioned by mind-contact, or the purity of the nature of equality, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing knowledge is pure, the earth element is pure; because the earth element is pure, the nature of equality is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing knowledge, the purity of the earth element, or the purity of the nature of equality, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing knowledge is pure, the elements of water, fire, wind, space, and consciousness are pure; because the elements of water, fire, wind, space, and consciousness are pure, the nature of equality is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing knowledge, the purity of the elements of water, fire, wind, space, and consciousness, or the purity of the nature of equality, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing knowledge is pure, ignorance is pure; because ignorance is pure, the nature of equality is pure. Why is this? Because whether it is the purity of the knowledge of all-knowing knowledge, the purity of ignorance, or the purity of the nature of equality, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Fascicle 259

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