大般若波羅蜜多經

XXXIV. CHAPTER: DIFFICULT TO BELIEVE AND UNDERSTAND

103

Furthermore, Subhuti! Because the knowledge of all-knowledge is pure, form is pure; because form is pure, all the practices of great bodhisattvas are pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of form, or the purity of all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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 that arise conditioned by eye contact are pure; because the form dhatu through to the feelings that arise conditioned by eye contact are pure, all the practices of great bodhisattvas are pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the form dhatu through to the feelings that arise conditioned by eye contact, or the purity of all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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 that arise conditioned by ear contact are pure; because the sound dhatu through to the feelings that arise conditioned by ear contact are pure, all the practices of great bodhisattvas are pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the sound dhatu through to the feelings that arise conditioned by ear contact, or the purity of all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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 that arise conditioned by nose contact are pure; because the odor dhatu through to the feelings that arise conditioned by nose contact are pure, all the practices of great bodhisattvas are pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the odor dhatu through to the feelings that arise conditioned by nose contact, or the purity of all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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 that arise conditioned by tongue contact are pure; because the taste dhatu through to the feelings that arise conditioned by tongue contact are pure, all the practices of great bodhisattvas are pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the taste dhatu through to the feelings that arise conditioned by tongue contact, or the purity of all the practices of great bodhisattvas, 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, all the practices of great bodhisattvas 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 all the practices of great bodhisattvas, 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, bodily contact, and the feelings that arise conditioned by bodily contact are pure; because the tangible-object dhatu through to the feelings that arise conditioned by bodily contact are pure, all the practices of great bodhisattvas are pure.

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

Subhūti! Because the knowledge of all phenomena is pure, the mind dhatu is pure; because the mind dhatu is pure, all bodhisattva practices are pure. Why?

Because whether it is the purity of the knowledge of all phenomena, the purity of the mind dhatu, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation. Because the knowledge of all phenomena is pure, the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings produced with mental contact as condition are pure; because the dharma dhatu through the feelings produced with mental contact as condition are pure, all bodhisattva practices are pure.

Why? Because whether it is the purity of the knowledge of all phenomena, the purity of the dharma dhatu through the feelings produced with mental contact as condition, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation.

Subhūti! Because the knowledge of all phenomena is pure, the earth dhatu is pure; because the earth dhatu is pure, all bodhisattva practices are pure. Why?

Because whether it is the purity of the knowledge of all phenomena, the purity of the earth dhatu, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation. Because the knowledge of all phenomena is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, all bodhisattva practices are pure.

Why? Because whether it is the purity of the knowledge of all phenomena, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation.

Subhūti! Because the knowledge of all phenomena is pure, ignorance is pure; because ignorance is pure, all bodhisattva practices are pure. Why?

Because whether it is the purity of the knowledge of all phenomena, the purity of ignorance, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation. Because the knowledge of all phenomena is pure, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, all bodhisattva practices are pure.

Why? Because whether it is the purity of the knowledge of all phenomena, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation.

Subhūti! Because the knowledge of all phenomena is pure, the perfection of generosity is pure; because the perfection of generosity is pure, all bodhisattva practices are pure. Why?

Because whether it is the purity of the knowledge of all phenomena, the purity of the perfection of generosity, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation. Because the knowledge of all phenomena 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 bodhisattva practices are pure.

Why? Because whether it is the purity of the knowledge of all phenomena, the purity of the perfection of pure morality through prajnaparamita, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation.

Subhūti! Because the knowledge of all phenomena is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, all bodhisattva practices are pure. Why?

Because whether it is the purity of the knowledge of all phenomena, the purity of the emptiness of internal phenomena, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation. Because the knowledge of all phenomena 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 that which is without change, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics,

the emptiness of all phenomena, the emptiness of the unattainable, 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, all bodhisattva practices are pure.

Why? Because whether it is the purity of the knowledge of all phenomena, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation.

Subhūti! Because the knowledge of all phenomena is pure, suchness is pure; because suchness is pure, all bodhisattva practices are pure. Why?

Because whether it is the purity of the knowledge of all phenomena, the purity of suchness, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation. Because the knowledge of all phenomena is pure, the dharma dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, and the inconceivable realm are pure; because the dharma dhatu through the inconceivable realm are pure, all bodhisattva practices are pure.

Why? Because whether it is the purity of the knowledge of all phenomena, the purity of the dharma dhatu through the inconceivable realm, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation.

Subhūti! Because the knowledge of all phenomena is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, all bodhisattva practices are pure. Why?

Because whether it is the purity of the knowledge of all phenomena, the purity of the Noble Truth of suffering, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation. Because the knowledge of all phenomena is pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, all bodhisattva practices are pure.

Why? Because whether it is the purity of the knowledge of all phenomena, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation.

Subhūti! Because the knowledge of all phenomena is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, all bodhisattva practices are pure. Why?

Because whether it is the purity of the knowledge of all phenomena, the purity of the four meditative absorptions, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation. Because the knowledge of all phenomena is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, all bodhisattva practices are pure.

Why? Because whether it is the purity of the knowledge of all phenomena, the purity of the four immeasurables and the four formless concentrations, or the purity of all bodhisattva practices, they are neither two nor divided into two, are without differentiation, and are without cessation.

Subhuti, because the knowledge of all-knowing is pure, the eight liberations are pure; because the eight liberations are pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the eight liberations, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Because the knowledge of all-knowing is pure, the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are pure; because the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the four foundations of mindfulness, or the purity of all practices of great bodhisattvas, they are all nondual, without division 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, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the four right efforts through the eightfold noble path, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the liberation gateway of emptiness, or the purity of all practices of great bodhisattvas, they are all nondual, without division 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, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the liberation gateways of signlessness and wishlessness, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the ten bodhisattva grounds, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the five kinds of eyes, or the purity of all practices of great bodhisattvas, they are all nondual, without division 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, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the six superknowledges, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the ten powers of a Buddha, or the purity of all practices of great bodhisattvas, they are all nondual, without division 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 unshared qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unshared qualities of a Buddha are pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the four fearlessnesses through the eighteen unshared qualities of a Buddha, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the quality of never forgetting, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Because the knowledge of all-knowing is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the nature of constant equanimity, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, the knowledge of all phenomena is pure; because the knowledge of all phenomena is pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of the knowledge of all phenomena, or the purity of all practices of great bodhisattvas, they are all nondual, without division 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, all practices of great bodhisattvas are pure. Why? 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 all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowing is pure, all dharani gateways are pure; because all dharani gateways are pure, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of all dharani gateways, or the purity of all practices of great bodhisattvas, they are all nondual, without division 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, all practices of great bodhisattvas are pure. Why? Whether it is the purity of the knowledge of all-knowing, the purity of all samadhi gateways, or the purity of all practices of great bodhisattvas, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, all bodhisattva practices are pure. Why?

Because whether it is the purity of the wisdom of all-knowledge, the purity of the fruit of stream-entry, or the purity of all bodhisattva practices, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom 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, all bodhisattva practices are pure.

Why? Because whether it is the purity of the wisdom of all-knowledge, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of all bodhisattva practices, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the fruit of a Pratyekabuddha is pure; because the fruit of a Pratyekabuddha is pure, all bodhisattva practices are pure. Why? Because whether it is the purity of the wisdom of all-knowledge, the purity of the fruit of a Pratyekabuddha, or the purity of all bodhisattva practices, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, all bodhisattva practices are pure. Why? Because whether it is the purity of the wisdom of all-knowledge, the purity of the supreme enlightenment of all Buddhas, or the purity of all bodhisattva practices, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because the wisdom of all-knowledge is pure, form is pure; because form is pure, the supreme enlightenment of all Buddhas is pure. Why?

Because whether it is the purity of the wisdom of all-knowledge, the purity of form, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the supreme enlightenment of all Buddhas is pure.

Why? Because whether it is the purity of the wisdom of all-knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the supreme enlightenment of all Buddhas is pure. Why?

Because whether it is the purity of the wisdom of all-knowledge, the purity of the eye ayatana, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom 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 supreme enlightenment of all Buddhas is pure.

Why? Because whether it is the purity of the wisdom of all-knowledge, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the form ayatana is pure; because the form ayatana is pure, the supreme enlightenment of all Buddhas is pure. Why?

Because whether it is the purity of the wisdom of all-knowledge, the purity of the form ayatana, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom 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 supreme enlightenment of all Buddhas is pure.

Why? Because whether it is the purity of the wisdom of all-knowledge, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the supreme enlightenment of all Buddhas is pure. Why?

Because whether it is the purity of the wisdom of all-knowledge, the purity of the eye dhatu, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom 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 supreme enlightenment of all Buddhas is pure.

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

Subhuti! Because the wisdom of all-knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the supreme enlightenment of all Buddhas is pure. Why?

Because whether it is the purity of the wisdom of all-knowledge, the purity of the ear dhatu, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom 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 supreme enlightenment of all Buddhas is pure.

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

Subhuti! Because the wisdom of all-knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the supreme enlightenment of all Buddhas is pure. Why?

Because whether it is the purity of the wisdom of all-knowledge, the purity of the nose dhatu, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the wisdom of all-knowledge is pure, the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings 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 supreme enlightenment of all Buddhas is pure.

Why? Because whether it is the purity of the wisdom of all-knowledge, the purity of the odor dhatu through to the feelings arising with nose contact as condition, or the purity of the supreme enlightenment of all Buddhas, 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 supreme enlightenment of all Buddhas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the tongue dhatu, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, 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 supreme enlightenment of all Buddhas is 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 supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the body dhatu is pure; because the body dhatu is pure, the supreme enlightenment of all Buddhas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the body dhatu, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, 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 supreme enlightenment of all Buddhas is 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 supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the mind dhatu, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, 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 supreme enlightenment of all Buddhas is 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 supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the earth dhatu, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, 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 supreme enlightenment of all Buddhas is 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 supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of ignorance, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, 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 supreme enlightenment of all Buddhas is 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 supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the perfection of generosity, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, and without cessation. Because the knowledge of all-knowledge is pure, the perfections of ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the supreme enlightenment of all Buddhas is pure.

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

Subhuti! Because the knowledge of all-knowledge is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the supreme enlightenment of all Buddhas is pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the emptiness of internal phenomena, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, not divided into two, undifferentiated, and without cessation. Because the knowledge of all-knowledge is pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of shared characteristics,

the emptiness of all phenomena, the emptiness of the unobtainable, 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 supreme enlightenment of all Buddhas is pure.

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

Subhuti! Because the knowledge of all-knowledge is pure, suchness is pure; because suchness is pure, the supreme enlightenment of all Buddhas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of suchness, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all-knowledge is pure, the dharma realm, 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 dharma realm through the inconceivable realm are pure, the supreme enlightenment of all Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the dharma realm through the inconceivable realm, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the supreme enlightenment of all Buddhas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of the Noble Truth of suffering, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all-knowledge is pure, the Noble Truths of the origin of suffering, its cessation, and the path are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, the supreme enlightenment of all Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the four dhyanas are pure; because the four dhyanas are pure, the supreme enlightenment of all Buddhas is pure. Why is this?

Whether it is the purity of the knowledge of all-knowledge, the purity of the four dhyanas, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all-knowledge is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the supreme enlightenment of all Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the four immeasurables and the four formless absorptions, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the eight liberations, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all-knowledge is pure, the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres are pure, the supreme enlightenment of all Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the four foundations of mindfulness, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all-knowledge is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path are pure; because the four right efforts through the eightfold Noble Path are pure, the supreme enlightenment of all Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the four right efforts through the eightfold Noble Path, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation.

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

Whether it is the purity of the knowledge of all-knowledge, the purity of the liberation gateway of emptiness, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all-knowledge is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the supreme enlightenment of all Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis are pure, the supreme enlightenment of all Buddhas is pure. Why is this? Whether it is the purity of the knowledge of all-knowledge, the purity of the ten bodhisattva bhumis, or the purity of the supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, 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 supreme enlightenment of all Buddhas is 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 supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation. Because the knowledge of all-knowledge is pure, the six superknowledges are pure; because the six superknowledges are pure, the supreme enlightenment of all Buddhas is 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 supreme enlightenment of all Buddhas, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the knowledge of omniscience is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, the supreme enlightenment of the Buddhas is pure. Why is this?

Whether it is the purity of the knowledge of omniscience, the purity of the Buddha’s ten powers, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of omniscience is pure, the four fearlessnesses, the four unhindered 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 to the eighteen distinctive qualities of a Buddha are pure, the supreme enlightenment of the Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of omniscience, the purity of the four fearlessnesses through to the eighteen distinctive qualities of a Buddha, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of omniscience is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the supreme enlightenment of the Buddhas is pure. Why is this?

Whether it is the purity of the knowledge of omniscience, the purity of the Dharma of non-forgetfulness, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of omniscience is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the supreme enlightenment of the Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of omniscience, the purity of the nature of constant equanimity, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of omniscience is pure, the knowledge of all things is pure; because the knowledge of all things is pure, the supreme enlightenment of the Buddhas is pure. Why is this?

Whether it is the purity of the knowledge of omniscience, the purity of the knowledge of all things, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of omniscience 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 supreme enlightenment of the Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of omniscience, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of omniscience is pure, all dharani gateways are pure; because all dharani gateways are pure, the supreme enlightenment of the Buddhas is pure. Why is this?

Whether it is the purity of the knowledge of omniscience, the purity of all dharani gateways, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of omniscience is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the supreme enlightenment of the Buddhas is pure. Why is this?

Whether it is the purity of the knowledge of omniscience, the purity of all samadhi gateways, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of omniscience is pure, the fruit of Stream-entry is pure; because the fruit of Stream-entry is pure, the supreme enlightenment of the Buddhas is pure. Why is this?

Whether it is the purity of the knowledge of omniscience, the purity of the fruit of Stream-entry, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of omniscience 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 supreme enlightenment of the Buddhas is pure.

Why is this? Whether it is the purity of the knowledge of omniscience, the purity of the fruits of Once-returning, Non-returning, and arhatship, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of omniscience is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the supreme enlightenment of the Buddhas is pure. Why is this? Whether it is the purity of the knowledge of omniscience, the purity of the fruit of a pratyekabuddha, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of omniscience is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the supreme enlightenment of the Buddhas is pure. Why is this? Whether it is the purity of the knowledge of omniscience, the purity of all practices of great bodhisattvas, or the purity of the supreme enlightenment of the Buddhas, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because the conditioned is pure, the unconditioned is pure; because the unconditioned is pure, the conditioned is pure. Why is this? Whether it is the purity of the conditioned or the purity of the unconditioned, they are both nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because the past is pure, the future and the present are pure; because the future and the present are pure, the past is pure. Why is this? Whether it is the purity of the past or the purity of the future and the present, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the future is pure, the past and the present are pure; because the past and the present are pure, the future is pure. Why is this? Whether it is the purity of the future or the purity of the past and the present, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the present is pure, the past and the future are pure; because the past and the future are pure, the present is pure. Why is this? Whether it is the purity of the present or the purity of the past and the future, they are all nondual, not divided into two, without discrimination, and without cessation.

Fascicle 284

THE END