大般若波羅蜜多經

36

Subhuti, because the emptiness of the nonexistence of self-nature is pure in its own nature, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the perfection of generosity, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the nonexistence of self-nature is pure in its own nature, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of ethical discipline through prajnaparamita are pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of the nonexistence of self-nature is pure in its own nature, internal emptiness is pure; because internal emptiness is pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of internal emptiness, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the nonexistence of self-nature is pure in its own nature, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, and the emptiness of self-nature are pure; because external emptiness through the emptiness of self-nature are pure, the knowledge of all aspects is pure.

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

Subhuti, because the emptiness of the nonexistence of self-nature is pure in its own nature, suchness is pure; because suchness is pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of suchness, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the nonexistence of self-nature is pure in its own nature, the dhatu of dharmas, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dhatu of dharmas through the inconceivable realm are pure, the knowledge of all aspects is pure.

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

Subhuti, because the emptiness of the nonexistence of self-nature is pure in its own nature, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the Noble Truth of suffering, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the nonexistence of self-nature is pure in its own nature, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of the nonexistence of self-nature is pure in its own nature, the four meditative concentrations are pure; because the four meditative concentrations are pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the four meditative concentrations, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the nonexistence of self-nature is pure in its own nature, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the four immeasurables and the four formless absorptions, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of the nonexistence of self-nature is pure in its own nature, the eight liberations are pure; because the eight liberations are pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the eight liberations, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the nonexistence of self-nature is pure in its own nature, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of the nonexistence of self-nature is pure in its own nature, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the four foundations of mindfulness, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the nonexistence of self-nature is pure in its own nature, 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 aspects is pure. Why? Whether it is the purity of the emptiness of the nonexistence of self-nature, the purity of the four right efforts through the eightfold Noble Path, or the purity of the knowledge of all aspects, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, the gateway of liberation through emptiness is pure; because the gateway of liberation through emptiness is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the gateway of liberation through emptiness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Because the intrinsic nature of the emptiness of dharmas is pure, the gateways of liberation through signlessness and wishlessness are pure; because the gateways of liberation through signlessness and wishlessness are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the gateways of liberation through signlessness and wishlessness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the five kinds of eyes, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Because the intrinsic nature of the emptiness of dharmas is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the six superknowledges, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the Buddha’s ten powers, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Because the intrinsic nature of the emptiness of dharmas is pure, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Because the intrinsic nature of the emptiness of dharmas is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the nature of constant equanimity, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, the knowledge of all things is pure; because the knowledge of all things is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the knowledge of all things, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Because the intrinsic nature of the emptiness of dharmas 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 knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of all dharani gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Because the intrinsic nature of the emptiness of dharmas is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of all samadhi gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the fruit of stream-entry, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Because the intrinsic nature of the emptiness of dharmas 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 knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti, because the intrinsic nature of the emptiness of dharmas is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of all the practices of great bodhisattvas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, free from discrimination, and beyond cessation.

Subhuti! Because the emptiness and absence of intrinsic nature of dharmas are pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the emptiness and absence of intrinsic nature of dharmas, the purity of the supreme enlightenment of all Buddhas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because suchness is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of suchness, the purity of form, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because suchness is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of suchness, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

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

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

Why? Because whether it is the purity of suchness, the purity of the form dhatu through to the feelings arising in dependence upon eye-contact, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? Because whether it is the purity of suchness, the purity of the sound dhatu through to the feelings arising in dependence upon ear-contact, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? Because whether it is the purity of suchness, the purity of the odor dhatu through to the feelings arising in dependence upon nose-contact, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? Because whether it is the purity of suchness, the purity of the taste dhatu through to the feelings arising in dependence upon tongue-contact, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of suchness, the purity of the body dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because suchness is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact are pure; because the tangible-object dhatu through to the feelings arising in dependence upon body-contact are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of suchness, the purity of the tangible-object dhatu through to the feelings arising in dependence upon body-contact, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because suchness is pure, the mental faculty dhatu is pure; because the mental faculty dhatu is pure, the knowledge of all-knowing is pure. Why?

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

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

Subhuti! Because suchness is pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of suchness, the purity of the earth dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because suchness is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of suchness, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of suchness, the purity of ignorance, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because suchness is pure, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowing is pure.

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

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

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

Why? Whether it is the purity of suchness, the purity of the perfections of pure morality through prajnaparamita, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing are pure; because the emptiness of external phenomena through the emptiness of the intrinsic nature of nonbeing are pure, the knowledge of all-knowing is pure.

Why? Whether it is the purity of suchness, the purity of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonbeing, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because suchness is pure, the dharma dhatu is pure; because the dharma dhatu is pure, the knowledge of all-knowing is pure. Why?

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

Why? Whether it is the purity of suchness, the purity of the nature of dharmas through the inconceivable realm, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of suchness, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because suchness 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 knowledge of all-knowing is pure.

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

Subhuti! Because suchness is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, the knowledge of all-knowing is pure. Why?

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

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

Subhuti! Because suchness is pure, the eight liberations are pure; because the eight liberations are pure, omniscient wisdom is pure. Why?

Because whether it is the purity of suchness, the purity of the eight liberations, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because suchness is pure, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure, omniscient wisdom is pure.

Why? Because whether it is the purity of suchness, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because suchness is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient wisdom is pure. Why?

Because whether it is the purity of suchness, the purity of the four foundations of mindfulness, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because suchness 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, omniscient wisdom is pure.

Why? Because whether it is the purity of suchness, the purity of the four right efforts through the eightfold noble path, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because suchness is pure, the liberation door of emptiness is pure; because the liberation door of emptiness is pure, omniscient wisdom is pure. Why?

Because whether it is the purity of suchness, the purity of the liberation door of emptiness, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because suchness is pure, the liberation doors of signlessness and wishlessness are pure; because the liberation doors of signlessness and wishlessness are pure, omniscient wisdom is pure. Why?

Because whether it is the purity of suchness, the purity of the liberation doors of signlessness and wishlessness, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because suchness is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient wisdom is pure. Why? Because whether it is the purity of suchness, the purity of the ten bodhisattva grounds, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because suchness is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient wisdom is pure. Why? Because whether it is the purity of suchness, the purity of the five kinds of eyes, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because suchness is pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient wisdom is pure. Why? Because whether it is the purity of suchness, the purity of the six superknowledges, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

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

Because whether it is the purity of suchness, the purity of the ten powers of a Buddha, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because suchness is pure, the four fearlessnesses, the four unhindered 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, omniscient wisdom is pure.

Why? Because whether it is the purity of suchness, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because suchness is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, omniscient wisdom is pure. Why? Because whether it is the purity of suchness, the purity of the Dharma of non-forgetfulness, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because suchness is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient wisdom is pure. Why? Because whether it is the purity of suchness, the purity of the nature of constant equanimity, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because suchness is pure, knowledge of all things is pure; because knowledge of all things is pure, omniscient wisdom is pure. Why?

Because whether it is the purity of suchness, the purity of knowledge of all things, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because suchness is pure, knowledge of the aspects of the paths and knowledge of all aspects are pure; because knowledge of the aspects of the paths and knowledge of all aspects are pure, omniscient wisdom is pure.

Why? Because whether it is the purity of suchness, the purity of knowledge of the aspects of the paths and knowledge of all aspects, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because suchness is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient wisdom is pure. Why? Because whether it is the purity of suchness, the purity of all dharani gateways, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because suchness is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient wisdom is pure. Why? Because whether it is the purity of suchness, the purity of all samadhi gateways, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because suchness is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient wisdom is pure. Why?

Because whether it is the purity of suchness, the purity of the fruit of stream-entry, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation. Because suchness 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, omniscient wisdom is pure. Why?

Because whether it is the purity of suchness, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because suchness is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of suchness, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

Subhuti! Because suchness is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of suchness, the purity of all practices of great bodhisattvas, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

Subhuti! Because suchness is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of suchness, the purity of the supreme enlightenment of all Buddhas, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the dharmadhatu, the purity of form, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished. Because the dharmadhatu is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the dharmadhatu, the purity of the eye ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished. Because the dharmadhatu 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 knowledge is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the dharmadhatu, the purity of the form ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished. Because the dharmadhatu 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 knowledge is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the dharmadhatu, the purity of the eye dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished. Because the dharmadhatu 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 knowledge is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the dharmadhatu, the purity of the ear dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished. Because the dharmadhatu 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 knowledge is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the dharmadhatu, the purity of the nose dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished. Because the dharmadhatu 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 knowledge is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the odor dhatu through to the feelings arising with nose-contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the dharmadhatu, the purity of the tongue dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished. Because the dharmadhatu 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 knowledge is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the taste dhatu through to the feelings arising with tongue-contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the dharmadhatu, the purity of the body dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished. Because the dharmadhatu 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 knowledge is pure.

Why? Because whether it is the purity of the dharmadhatu, 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 knowledge, they are all nondual, without dual division, without discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the dharma-dhatu, the purity of the mind-dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, undifferentiated, and without cessation. Because the dharma-dhatu 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 knowledge of all knowledge is pure.

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

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

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

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

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

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

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

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

Because whether it is the purity of the dharma-dhatu, the purity of the perfection of generosity, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, undifferentiated, and without cessation. Because the dharma-dhatu is pure, the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the dharma-dhatu, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, undifferentiated, and without cessation.

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

Because whether it is the purity of the dharma-dhatu, the purity of the emptiness of internal phenomena, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, undifferentiated, and without cessation. Because the dharma-dhatu 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 immutability, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common 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 knowledge of all knowledge is pure.

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

Volume 217

End