大般若波羅蜜多經

XXXIV. THE DIFFICULT-TO-BELIEVE-AND-UNDERSTAND CHAPTER

98

Furthermore, Subhuti! Because omniscient knowledge is pure, form is pure; because form is pure, the nature of constant relinquishment is pure. Why?

Because whether it is the purity of omniscient knowledge, the purity of form, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from 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 nature of constant relinquishment is pure.

Why? Because whether it is the purity of omniscient knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the nature of constant relinquishment is pure. Why?

Because whether it is the purity of omniscient knowledge, the purity of the eye ayatana, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from 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 nature of constant relinquishment is pure.

Why? Because whether it is the purity of omniscient knowledge, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the form ayatana is pure; because the form ayatana is pure, the nature of constant relinquishment is pure. Why?

Because whether it is the purity of omniscient knowledge, the purity of the form ayatana, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation. Because omniscient knowledge is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the nature of constant relinquishment is pure.

Why? Because whether it is the purity of omniscient knowledge, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the nature of constant relinquishment is pure. Why?

Because whether it is the purity of omniscient knowledge, the purity of the eye dhatu, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation. Because omniscient 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 nature of constant relinquishment is pure.

Why? Because whether it is the purity of omniscient knowledge, the purity of the form dhatu through the feelings arising with eye-contact as condition, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the nature of constant relinquishment is pure. Why?

Because whether it is the purity of omniscient knowledge, the purity of the ear dhatu, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation. Because omniscient 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 nature of constant relinquishment is pure.

Why? Because whether it is the purity of omniscient knowledge, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the nature of constant relinquishment is pure. Why?

Because whether it is the purity of omniscient knowledge, the purity of the nose dhatu, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation. Because omniscient 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 nature of constant relinquishment is pure.

Why? Because whether it is the purity of omniscient knowledge, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the nature of constant relinquishment is pure. Why?

Because whether it is the purity of omniscient knowledge, the purity of the tongue dhatu, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation. Because omniscient 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 nature of constant relinquishment is pure.

Why? Because whether it is the purity of omniscient knowledge, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the body dhatu is pure; because the body dhatu is pure, the nature of constant relinquishment is pure. Why?

Because whether it is the purity of omniscient knowledge, the purity of the body dhatu, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation. Because omniscient 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 nature of constant relinquishment is pure.

Why? Because whether it is the purity of omniscient knowledge, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because omniscient knowledge is pure, the mind dhatu is pure; because the mind dhatu is pure, the nature of constant relinquishment is pure. Why?

Because whether it is the purity of omniscient knowledge, the purity of the mind dhatu, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation. Because omniscient 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 nature of constant relinquishment is pure.

Why? Because whether it is the purity of omniscient knowledge, the purity of the dharma dhatu through the feelings arising with mind-contact as condition, or the purity of the nature of constant relinquishment, they are all nondual, without division into two, free from discrimination, and without cessation.

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

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

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

Because omniscient knowledge is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, 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 nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the prajnaparamita of generosity is pure; because the prajnaparamita of generosity is pure, the nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of the prajnaparamita of generosity, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient knowledge is pure, the prajnaparamitas of pure morality, patient endurance, diligence, meditation, and wisdom are pure; because the prajnaparamitas of pure morality through wisdom are pure, the nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of the prajnaparamitas of pure morality through wisdom, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of the emptiness of internal phenomena, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient knowledge is pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure;

because the emptiness of external phenomena through the emptiness of the self-nature of nonexistence are pure, the nature of constant relinquishment is pure.

Why is this? Because whether it is the purity of omniscient knowledge, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, suchness is pure; because suchness is pure, the nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of suchness, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient knowledge is pure, the dhatu of phenomena, the nature of phenomena, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dhatu of phenomena through the inconceivable realm are pure, the nature of constant relinquishment is pure.

Why is this? Because whether it is the purity of omniscient knowledge, the purity of the dhatu of phenomena through the inconceivable realm, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of the Noble Truth of suffering, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient knowledge 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 nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of the four meditative absorptions, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient knowledge is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of the four immeasurables and the four formless concentrations, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the eight liberations are pure; because the eight liberations are pure, the nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of the eight liberations, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient knowledge is pure, the eight spheres of mastery, the nine successive absorptions, and the ten universal bases are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten universal bases are pure, the nature of constant relinquishment is pure. Why is this? Because whether it is the purity of omniscient knowledge, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten universal bases, or the purity of the nature of constant relinquishment, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the knowledge of all-knowing is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the nature of perpetual equanimity is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing, the purity of the four foundations of mindfulness, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, the nature of perpetual equanimity is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the four right efforts through the eightfold noble path, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the knowledge of all-knowing is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the nature of perpetual equanimity is pure. Why is this?

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

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Good Subhuti! Because the knowledge of all-knowing is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the nature of perpetual equanimity is pure. Why is this?

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

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

Good Subhuti! Because the knowledge of all-knowing is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the nature of perpetual equanimity is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing, the purity of the ten powers of a Buddha, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the four fearlessnesses, the four unobstructed 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 nature of perpetual equanimity is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the knowledge of all-knowing is pure, the Dharma of unerring mindfulness is pure; because the Dharma of unerring mindfulness is pure, the nature of perpetual equanimity is pure. Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the Dharma of unerring mindfulness, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the knowledge of all-knowing is pure, all-knowledge is pure; because all-knowledge is pure, the nature of perpetual equanimity is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing, the purity of all-knowledge, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowing 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 nature of perpetual equanimity is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the knowledge of all-knowing is pure, all dharani gateways are pure; because all dharani gateways are pure, the nature of perpetual equanimity is pure. Why is this?

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

Whether it is the purity of the knowledge of all-knowing, the purity of all samadhi gateways, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Subhuti! Because the knowledge of all-knowing is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the nature of perpetual equanimity is pure. Why is this?

Whether it is the purity of the knowledge of all-knowing, the purity of the fruit of stream-entry, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowing is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the nature of perpetual equanimity is pure.

Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the nature of perpetual equanimity, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Good Subhuti! Because the knowledge of all-knowing is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the nature of perpetual equanimity is pure. Why is this? Whether it is the purity of the knowledge of all-knowing, the purity of all practices of great bodhisattvas, or the purity of the nature of perpetual equanimity, 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 nature of perpetual equanimity 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 nature of perpetual equanimity, 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 knowledge of all things 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 knowledge of all things, 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 knowledge of all things 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 knowledge of all things, 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 knowledge of all things 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 knowledge of all things, 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 knowledge of all things 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 knowledge of all things, 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 knowledge of all things 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 knowledge of all things, 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 knowledge of all things 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 knowledge of all things, 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 dhatu is pure; because the eye dhatu is pure, the knowledge of all things is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the eye dhatu, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

Because the knowledge of all-knowing wisdom 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 knowledge of all things is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the odor dhatu through to the feelings arising with nose-contact as condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

Because the knowledge of all-knowing wisdom 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 to the feelings arising with body-contact as condition are pure, the knowledge of all things is pure. Why is this? Whether it is the purity of the knowledge of all-knowing wisdom, the purity of the tangible-object dhatu through to the feelings arising with body-contact as condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? Because whether it is the purity of the knowledge of all aspects, the purity of the dhatu of mental objects through the feelings arising with mental contact as condition, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

Because whether it is the purity of the knowledge of all aspects, the purity of ignorance, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all aspects 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, all-knowledge is pure.

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

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

Because whether it is the purity of the knowledge of all aspects, the purity of the perfection of generosity, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all aspects is pure, the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita are pure; because the perfection of pure morality through prajnaparamita are pure, all-knowledge is pure.

Why? Because whether it is the purity of the knowledge of all aspects, the purity of the perfection of pure morality through prajnaparamita, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all aspects is pure, internal emptiness is pure; because internal emptiness is pure, all-knowledge is pure. Why?

Because whether it is the purity of the knowledge of all aspects, the purity of internal emptiness, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all aspects 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 intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, 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, all-knowledge is pure.

Why? Because whether it is the purity of the knowledge of all aspects, the purity of external emptiness through the emptiness of the self-nature of nonexistence, or the purity of all-knowledge, 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, all-knowledge is pure. Why?

Because whether it is the purity of the knowledge of all aspects, the purity of suchness, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all aspects is pure, the Dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the limit of reality, the realm of space, and the inconceivable realm are pure; because the Dharma dhatu through the inconceivable realm are pure, all-knowledge is pure.

Why? Because whether it is the purity of the knowledge of all aspects, the purity of the Dharma dhatu through the inconceivable realm, or the purity of all-knowledge, 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, all-knowledge is pure. Why?

Because whether it is the purity of the knowledge of all aspects, the purity of the Noble Truth of suffering, or the purity of all-knowledge, 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, its cessation, and the path are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, all-knowledge is pure.

Why? Because whether it is the purity of the knowledge of all aspects, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of all-knowledge, 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, all-knowledge is pure. Why?

Because whether it is the purity of the knowledge of all aspects, the purity of the four meditative absorptions, or the purity of all-knowledge, 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, all-knowledge is pure.

Why? Because 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 all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because omniscient wisdom is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all is pure. Why is this so?

Whether it is the purity of omniscient wisdom, the purity of the eight liberations, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation. Because omniscient wisdom is pure, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure, the knowledge of all is pure.

Why is this so? Whether it is the purity of omniscient wisdom, the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because omniscient wisdom is pure, the four establishments of mindfulness are pure; because the four establishments of mindfulness are pure, the knowledge of all is pure. Why is this so?

Whether it is the purity of omniscient wisdom, the purity of the four establishments of mindfulness, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation. Because omniscient wisdom is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, the knowledge of all is pure.

Why is this so? Whether it is the purity of omniscient wisdom, the purity of the four right efforts through the eightfold noble path, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because omniscient wisdom is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the knowledge of all is pure. Why is this so?

Whether it is the purity of omniscient wisdom, the purity of the gateway to liberation through emptiness, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation. Because omniscient 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 knowledge of all is pure.

Why is this so? Whether it is the purity of omniscient wisdom, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because omniscient wisdom is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because omniscient wisdom is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the five kinds of eyes, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation. Because omniscient wisdom is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all is pure. Why is this so? Whether it is the purity of omniscient wisdom, the purity of the six superknowledges, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because omniscient wisdom is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all is pure. Why is this so?

Whether it is the purity of omniscient wisdom, the purity of the ten powers of a Buddha, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation. Because omniscient wisdom is pure, the four fearlessnesses, the four unobstructed 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 knowledge of all is pure.

Why is this so? Whether it is the purity of omniscient wisdom, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because omniscient wisdom is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all is pure. Why is this so?

Whether it is the purity of omniscient wisdom, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation. Because omniscient wisdom is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, the knowledge of all is pure. Why is this so?

Whether it is the purity of omniscient wisdom, the purity of the nature of perpetual equanimity, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because omniscient wisdom is pure, the knowledge of the aspects of the path is pure; because the knowledge of the aspects of the path is pure, the knowledge of all is pure. Why is this so?

Whether it is the purity of omniscient wisdom, the purity of the knowledge of the aspects of the path, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation. Because omniscient wisdom is pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, the knowledge of all is pure. Why is this so?

Whether it is the purity of omniscient wisdom, the purity of the knowledge of all aspects, or the purity of the knowledge of all, they are all nondual, without division into two, without discrimination, and without cessation.

Fascicle 279

END