大般若波羅蜜多經

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

80

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

Whether it is the purity of the knowledge of all-knowledge, the purity of inner emptiness, or the purity of the determinateness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of specific characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence,

the emptiness of self-nature, and the emptiness of the nonexistence of self-nature are pure; because outer emptiness through the emptiness of the nonexistence of self-nature are pure, the determinateness of dharmas is pure.

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

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

Whether it is the purity of the knowledge of all-knowledge, the purity of suchness, or the purity of the determinateness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the dharmadhatu, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the determinateness of dharmas is pure.

Why? 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 determinateness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the Noble Truth of suffering, or the purity of the determinateness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the Noble Truths of the origin of suffering, its cessation, and the path are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, the determinateness of dharmas is pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the determinateness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? 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 determinateness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the eight liberations, or the purity of the determinateness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the eight spheres of mastery, the nine successive 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 determinateness of dharmas is pure.

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

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the four foundations of mindfulness, or the purity of the determinateness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the determinateness of dharmas is pure.

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

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

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

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the determinateness of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

Because the knowledge of all-knowledge is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the determination of dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the determination of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the Dharma of never-forgetfulness is pure; because the Dharma of never-forgetfulness is pure, the determination of dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the Dharma of never-forgetfulness, or the purity of the determination of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

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

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

Subhuti, because the knowledge of all-knowledge is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the determination of dharmas is pure. Why is this? 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 determination of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti, because the knowledge of all-knowledge is pure, form is pure; because form is pure, abiding in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of form, or the purity of abiding in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, abiding in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of abiding in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, abiding in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the eye ayatana, or the purity of abiding in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, abiding in dharmas is pure. Why is this? 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 abiding in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the form ayatana is pure; because the form ayatana is pure, abiding in dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the form ayatana, or the purity of abiding in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, abiding in dharmas is pure. Why is this? 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 abiding in dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the eye dhatu is pure; because the eye dhatu is pure, the abiding Dharma is pure. Why?

Because whether it is the purity of the knowledge of all modes, the purity of the eye dhatu, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all modes 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 abiding Dharma is pure.

Why? Because whether it is the purity of the knowledge of all modes, the purity of the form dhatu through the feelings arising with eye-contact as their condition, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the ear dhatu is pure; because the ear dhatu is pure, the abiding Dharma is pure. Why?

Because whether it is the purity of the knowledge of all modes, the purity of the ear dhatu, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all modes 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 abiding Dharma is pure.

Why? Because whether it is the purity of the knowledge of all modes, the purity of the sound dhatu through the feelings arising with ear-contact as their condition, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the nose dhatu is pure; because the nose dhatu is pure, the abiding Dharma is pure. Why?

Because whether it is the purity of the knowledge of all modes, the purity of the nose dhatu, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all modes 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 the feelings arising with nose-contact as their condition are pure, the abiding Dharma is pure.

Why? Because whether it is the purity of the knowledge of all modes, the purity of the odor dhatu through the feelings arising with nose-contact as their condition, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the abiding Dharma is pure. Why?

Because whether it is the purity of the knowledge of all modes, the purity of the tongue dhatu, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all modes is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are pure; because the taste dhatu through the feelings arising with tongue-contact as their condition are pure, the abiding Dharma is pure.

Why? Because whether it is the purity of the knowledge of all modes, the purity of the taste dhatu through the feelings arising with tongue-contact as their condition, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the body dhatu is pure; because the body dhatu is pure, the abiding Dharma is pure. Why?

Because whether it is the purity of the knowledge of all modes, the purity of the body dhatu, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all modes is pure, the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as their condition are pure; because the tangible-object dhatu through the feelings arising with bodily contact as their condition are pure, the abiding Dharma is pure.

Why? Because whether it is the purity of the knowledge of all modes, the purity of the tangible-object dhatu through the feelings arising with bodily contact as their condition, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the mind dhatu is pure; because the mind dhatu is pure, the abiding Dharma is pure. Why?

Because whether it is the purity of the knowledge of all modes, the purity of the mind dhatu, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all modes is pure, the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as their condition are pure; because the mental-object dhatu through the feelings arising with mental contact as their condition are pure, the abiding Dharma is pure.

Why? Because whether it is the purity of the knowledge of all modes, the purity of the mental-object dhatu through the feelings arising with mental contact as their condition, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the earth dhatu is pure; because the earth dhatu is pure, the abiding Dharma is pure. Why?

Because whether it is the purity of the knowledge of all modes, the purity of the earth dhatu, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all modes is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the abiding Dharma is pure.

Why? Because whether it is the purity of the knowledge of all modes, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all modes is pure, ignorance is pure; because ignorance is pure, the abiding Dharma is pure. Why?

Because whether it is the purity of the knowledge of all modes, the purity of ignorance, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all modes is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the abiding Dharma is pure.

Why? Because whether it is the purity of the knowledge of all modes, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the knowledge of all modes is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the abiding Dharma is pure. Why?

Because whether it is the purity of the knowledge of all modes, the purity of the perfection of generosity, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation. Because the knowledge of all modes is pure, the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the abiding Dharma is pure.

Why? Because whether it is the purity of the knowledge of all modes, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the abiding Dharma, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of internal emptiness, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature,

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

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of external emptiness through the emptiness of the self-nature of nonexistence, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of suchness, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the true limit, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the abiding Dharma is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the dharmadhatu through the inconceivable realm, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the Noble Truth of suffering, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, the abiding Dharma is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the four dhyanas are pure; because the four dhyanas are pure, the abiding Dharma is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four dhyanas, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation. Because the knowledge of all-knowing 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 abiding Dharma is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four immeasurables and the four formless concentrations, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the eight liberations, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, the abiding Dharma is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four foundations of mindfulness, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the abiding Dharma is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation.

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

Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the gateway to liberation through emptiness, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the abiding Dharma is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis are pure, the abiding Dharma is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the ten bodhisattva bhumis, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowing wisdom is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the abiding Dharma is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the five kinds of eyes, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation. Because the knowledge of all-knowing wisdom is pure, the six superknowledges are pure; because the six superknowledges are pure, the abiding Dharma is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the six superknowledges, or the purity of the abiding Dharma, they are all nondual, undivided, without discrimination, and without cessation.

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

Because the knowledge of all-knowing wisdom is pure, the four fearlessnesses, the four unobstructed analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, the abiding nature of dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the abiding nature of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing wisdom is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the abiding nature of dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the quality of never losing mindfulness, or the purity of the abiding nature of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Because the knowledge of all-knowing wisdom is pure, the knowledge of the aspects of the path and the knowledge of all aspects are pure; because the knowledge of the aspects of the path and the knowledge of all aspects are pure, the abiding nature of dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the knowledge of the aspects of the path and the knowledge of all aspects, or the purity of the abiding nature of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

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

Subhuti, because the knowledge of all-knowing wisdom is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the abiding nature of dharmas is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the supreme enlightenment of all Buddhas, or the purity of the abiding nature of dharmas, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti, because the knowledge of all-knowing wisdom is pure, form is pure; because form is pure, the true limit is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of form, or the purity of the true limit, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing wisdom is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the true limit is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of feeling, perception, formations, and consciousness, or the purity of the true limit, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing wisdom is pure, the eye ayatana is pure; because the eye ayatana is pure, the true limit is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the eye ayatana, or the purity of the true limit, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing wisdom is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the true limit is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the true limit, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing wisdom is pure, the form ayatana is pure; because the form ayatana is pure, the true limit is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the form ayatana, or the purity of the true limit, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowing wisdom 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 true limit is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the true limit, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the eye dhatu, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, 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 reality-limit is pure. Why is this? 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 reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the knowledge of all knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the ear dhatu, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, 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 reality-limit is pure. Why is this? 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 reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the knowledge of all knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the nose dhatu, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, 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 reality-limit is pure. Why is this? 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 reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the knowledge of all knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the tongue dhatu, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, 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 reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Subhuti, because the knowledge of all knowledge is pure, the mind dhatu is pure; because the mind dhatu is pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the mind dhatu, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Subhuti, because the knowledge of all knowledge is pure, the earth dhatu is pure; because the earth dhatu is pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the earth dhatu, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

Because the knowledge of all knowledge is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the knowledge of all knowledge is pure, ignorance is pure; because ignorance is pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of ignorance, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

Because the knowledge of all knowledge is pure, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, 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 reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the perfection of generosity, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

Because the knowledge of all knowledge is pure, the perfections of ethical discipline, patience, vigor, meditative concentration, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the reality-limit is pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the reality-limit, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, internal emptiness is pure; because internal emptiness is pure, the ultimate reality is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of internal emptiness, or the purity of ultimate reality, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of original nature, emptiness of intrinsic characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are pure; because external emptiness through the emptiness of the self-nature of nonexistence are pure, the ultimate reality is pure.

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

Subhuti, because the wisdom of all-knowledge is pure, true suchness is pure; because true suchness is pure, the ultimate reality is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of true suchness, or the purity of ultimate reality, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the wisdom of all-knowledge is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the ultimate reality is pure. Why is this? Whether it is the purity of the wisdom of all-knowledge, the purity of the Noble Truth of suffering, or the purity of ultimate reality, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Fascicle 261

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