大般若波羅蜜多經

XXXIV. CHAPTER: DIFFICULT TO BELIEVE AND UNDERSTAND

88

Subhuti, because the knowledge of all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the eye dhatu, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? 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 four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the ear dhatu, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the nose dhatu, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the tongue dhatu, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the body dhatu, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the mind dhatu, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the mental-object dhatu through the feelings arising with mind-contact as condition, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the earth dhatu, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the four right efforts, they are all nondual, without duality, without differentiation, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, ignorance is pure; because ignorance is pure, the four right efforts are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of ignorance, or the purity of the four right efforts, they are all nondual, without duality, 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 four right efforts are pure. Why? 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 four right efforts, they are all nondual, without duality, without differentiation, and without cessation.

Subhuti! Because the knowledge of all aspects is pure, the perfection of giving is pure; because the perfection of giving is pure, the four right efforts are pure. Why?

Whether it is the purity of the knowledge of all aspects, the purity of the perfection of giving, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all aspects is pure, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of ethical discipline through prajnaparamita are pure, the four right efforts are pure.

Why? Whether it is the purity of the knowledge of all aspects, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all aspects is pure, inner emptiness is pure; because inner emptiness is pure, the four right efforts are pure. Why?

Whether it is the purity of the knowledge of all aspects, the purity of inner emptiness, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all aspects is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence,

the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because outer emptiness through the emptiness of the self-nature of nonexistence are pure, the four right efforts are pure.

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

Subhuti! Because the knowledge of all aspects is pure, suchness is pure; because suchness is pure, the four right efforts are pure. Why?

Whether it is the purity of the knowledge of all aspects, the purity of suchness, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all aspects is pure, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the four right efforts are pure.

Why? Whether it is the purity of the knowledge of all aspects, the purity of the dharmadhatu through the inconceivable realm, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all aspects is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the four right efforts are pure. Why?

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

Why? Whether it is the purity of the knowledge of all aspects, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all aspects is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the four right efforts are pure. Why?

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

Why? Whether it is the purity of the knowledge of all aspects, the purity of the four immeasurables and the four formless attainments, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all aspects is pure, the eight liberations are pure; because the eight liberations are pure, the four right efforts are pure. Why?

Whether it is the purity of the knowledge of all aspects, the purity of the eight liberations, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all aspects is pure, the eight spheres of mastery, the nine successive attainments, and the ten universal spheres are pure; because the eight spheres of mastery, the nine successive attainments, and the ten universal spheres are pure, the four right efforts are pure.

Why? Whether it is the purity of the knowledge of all aspects, the purity of the eight spheres of mastery, the nine successive attainments, and the ten universal spheres, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all aspects is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the four right efforts are pure. Why?

Whether it is the purity of the knowledge of all aspects, the purity of the four foundations of mindfulness, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all aspects is pure, 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 bases of spiritual power through the eightfold Noble Path are pure, the four right efforts are pure.

Why? Whether it is the purity of the knowledge of all aspects, the purity of the four bases of spiritual power through the eightfold Noble Path, or the purity of the four right efforts, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all aspects is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the four right efforts are pure. Why?

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

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

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

Subhuti! Because omniscient knowledge is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the four right efforts are pure. Why is this? Because whether it is omniscient knowledge, the five kinds of eyes, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation. Because omniscient knowledge is pure, the six superknowledges are pure; because the six superknowledges are pure, the four right efforts are pure. Why is this? Because whether it is omniscient knowledge, the six superknowledges, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the four right efforts are pure. Why is this?

Because whether it is omniscient knowledge, the ten powers of a Buddha, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation. Because omniscient knowledge is pure, the four fearlessnesses, the four analytical knowledges, 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 four right efforts are pure.

Why is this? Because whether it is omniscient knowledge, the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the four right efforts are pure. Why is this? Because whether it is omniscient knowledge, the Dharma of non-forgetfulness, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation. Because omniscient knowledge is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the four right efforts are pure. Why is this? Because whether it is omniscient knowledge, the nature of constant equanimity, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the knowledge of all is pure; because the knowledge of all is pure, the four right efforts are pure. Why is this?

Because whether it is omniscient knowledge, the knowledge of all, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation. Because omniscient knowledge is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, the four right efforts are pure.

Why is this? Because whether it is omniscient knowledge, the knowledge of the aspects of the paths and the knowledge of all aspects, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, all dharani gateways are pure; because all dharani gateways are pure, the four right efforts are pure. Why is this? Because whether it is omniscient knowledge, all dharani gateways, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation. Because omniscient knowledge is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the four right efforts are pure. Why is this? Because whether it is omniscient knowledge, all samadhi gateways, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the four right efforts are pure. Why is this?

Because whether it is omniscient knowledge, the fruit of stream-entry, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation. Because omniscient knowledge is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the four right efforts are pure. Why is this?

Because whether it is omniscient knowledge, the fruits of once-returning, non-returning, and arhatship, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the four right efforts are pure. Why is this? Because whether it is omniscient knowledge, the fruit of a pratyekabuddha, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the four right efforts are pure. Why is this? Because whether it is omniscient knowledge, all the practices of great bodhisattvas, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the supreme awakening of all Buddhas is pure; because the supreme awakening of all Buddhas is pure, the four right efforts are pure. Why is this? Because whether it is omniscient knowledge, the supreme awakening of all Buddhas, or the four right efforts, all are nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because omniscient knowledge is pure, form is pure; because form is pure, the four bases of spiritual power are pure. Why is this? Because whether it is omniscient knowledge, form, or the four bases of spiritual power, all are nondual, not divided into two, without discrimination, and without cessation. Because omniscient knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the four bases of spiritual power are pure. Why is this? Because whether it is omniscient knowledge, feeling, perception, formations, and consciousness, or the four bases of spiritual power, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the four bases of spiritual power are pure. Why is this? Because whether it is omniscient knowledge, the eye ayatana, or the four bases of spiritual power, all are nondual, not divided into two, without discrimination, and without cessation. Because omniscient knowledge is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the four bases of spiritual power are pure. Why is this? Because whether it is omniscient knowledge, the ear, nose, tongue, body, and mind ayatanas, or the four bases of spiritual power, all are 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, the four bases of spiritual power are 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 the four bases of spiritual power, 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, the four bases of spiritual power are 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 the four bases of spiritual power, 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 four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through the feelings arising with eye-contact as condition are pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through the feelings arising with ear-contact as condition are pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through the feelings arising with nose-contact as condition are pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through the feelings arising with tongue-contact as condition are pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the body dhatu is pure; because the body dhatu is pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as condition are pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the mind dhatu is pure; because the mind dhatu is pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the dharma dhatu through the feelings arising with mind-contact as condition are pure, the four bases of spiritual power are pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the dharma dhatu through the feelings arising with mind-contact as condition, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the earth dhatu is pure; because the earth dhatu is pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Good Subhuti! Because the wisdom of omniscience is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the four bases of spiritual power are pure. Why is this?

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

Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of omniscience is pure, internal emptiness is pure; because internal emptiness is pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of internal emptiness, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of omniscience is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence,

the emptiness of self-nature, and the emptiness of the nonexistence of self-nature are pure; because external emptiness through the emptiness of the nonexistence of self-nature are pure, the four bases of spiritual power are pure.

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

Good Subhuti! Because the wisdom of omniscience is pure, suchness is pure; because suchness is pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of suchness, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of omniscience is pure, the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are pure; because the dharma realm through the inconceivable realm are pure, the four bases of spiritual power are pure.

Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the dharma realm through the inconceivable realm, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of omniscience is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of the Noble Truth of suffering, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of omniscience 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 four bases of spiritual power are pure.

Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of omniscience is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of the four meditative absorptions, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of omniscience is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the four bases of spiritual power are pure.

Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the four immeasurables and the four formless absorptions, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of omniscience is pure, the eight liberations are pure; because the eight liberations are pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of the eight liberations, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of omniscience 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 four bases of spiritual power are pure.

Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of omniscience is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of the four foundations of mindfulness, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of omniscience is pure, the four right efforts, 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 four bases of spiritual power are pure.

Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the four right efforts through the eightfold Noble Path, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of omniscience is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of the gateway to liberation through emptiness, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of omniscience is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the four bases of spiritual power are pure.

Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the wisdom of omniscience is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the four bases of spiritual power are pure. Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the ten bodhisattva grounds, or the purity of the four bases of spiritual power, 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 four bases of spiritual power are pure. Why is this?

Whether it is the purity of the knowledge of all knowledge, the purity of the five kinds of eyes, or the purity of the four bases of spiritual power, 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 four bases of spiritual power are pure. Why is this?

Whether it is the purity of the knowledge of all knowledge, the purity of the six superknowledges, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all knowledge is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the knowledge of all knowledge, the purity of the Buddha’s ten powers, or the purity of the four bases of spiritual power, 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 unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, the four bases of spiritual power are pure.

Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the four bases of spiritual power, 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 losing mindfulness is pure; because the Dharma of never losing mindfulness is pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the knowledge of all knowledge, the purity of the Dharma of never losing mindfulness, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all knowledge is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the four bases of spiritual power are pure.

Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of the nature of constant equanimity, or the purity of the four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all knowledge is pure, the knowledge of all dharmas is pure; because the knowledge of all dharmas is pure, the four bases of spiritual power are pure. Why is this?

Whether it is the purity of the knowledge of all knowledge, the purity of the knowledge of all dharmas, or the purity of the four bases of spiritual power, 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 four bases of spiritual power are 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 four bases of spiritual power, 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 four bases of spiritual power are 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 four bases of spiritual power, 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 four bases of spiritual power are 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 four bases of spiritual power, 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 four bases of spiritual power are 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 four bases of spiritual power, 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 four bases of spiritual power are 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 four bases of spiritual power, 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 four bases of spiritual power are 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 four bases of spiritual power, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all knowledge is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the four bases of spiritual power are pure. Why is this? Whether it is the purity of the knowledge of all knowledge, the purity of all practices of great bodhisattvas, or the purity of the four bases of spiritual power, 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 four bases of spiritual power are 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 four bases of spiritual power, 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, the five faculties are pure. Why is this?

Whether it is the purity of the knowledge of all knowledge, the purity of form, or the purity of the five faculties, 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, the five faculties are 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 the five faculties, 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, the five faculties are 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 the five faculties, 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, the five faculties are 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 the five faculties, 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, the five faculties are pure. Why is this?

Because whether it is the purity of the knowledge of all knowledge, the purity of the form ayatana, or the purity of the five faculties, 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, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, the five faculties are pure.

Why is this? Because whether it is the purity of the knowledge of all knowledge, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of the five faculties, 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 five faculties are pure. Why is this?

Because whether it is the purity of the knowledge of all knowledge, the purity of the eye dhatu, or the purity of the five faculties, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through to the feelings arising with eye-contact as condition are pure, the five faculties are pure.

Why is this? Because whether it is the purity of the knowledge of all knowledge, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of the five faculties, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the five faculties are pure. Why is this?

Because whether it is the purity of the knowledge of all knowledge, the purity of the ear dhatu, or the purity of the five faculties, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all knowledge is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through to the feelings arising with ear-contact as condition are pure, the five faculties are pure.

Why is this? Because whether it is the purity of the knowledge of all knowledge, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of the five faculties, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the five faculties are pure. Why is this?

Because whether it is the purity of the knowledge of all knowledge, the purity of the nose dhatu, or the purity of the five faculties, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all knowledge is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through to the feelings arising with nose-contact as condition are pure, the five faculties are pure.

Why is this? 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 condition, or the purity of the five faculties, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the five faculties are pure. Why is this?

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

Why is this? Because whether it is the purity of the knowledge of all knowledge, the purity of the taste dhatu through to the feelings arising with tongue-contact as condition, or the purity of the five faculties, they are all nondual, not divided into two, without discrimination, and without cessation.

Fascicle 269

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