大般若波羅蜜多經

38

Subhuti! Because the nature free from falsity 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 nature free from falsity, 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, without discrimination, and without cessation. Because the nature free from falsity 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 nature free from falsity, the purity of the six superknowledges, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature free from falsity 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 nature free from falsity, 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, without discrimination, and without cessation. Because the nature free from falsity is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of the nature free from falsity, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature free from falsity is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of the nature free from falsity, the purity of the quality of never losing mindfulness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from falsity 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 nature free from falsity, 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, without discrimination, and without cessation.

Subhuti! Because the nature free from falsity 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 nature free from falsity, 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, without discrimination, and without cessation. Because the nature free from falsity 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 nature free from falsity, 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, without discrimination, and without cessation.

Subhuti! Because the nature free from falsity 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 nature free from falsity, the purity of all dharani gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from falsity 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 nature free from falsity, the purity of all samadhi gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature free from falsity 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 nature free from falsity, 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, without discrimination, and without cessation. Because the nature free from falsity 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 nature free from falsity, 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, without discrimination, and without cessation.

Subhuti! Because the nature free from falsity 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 nature free from falsity, 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, without discrimination, and without cessation.

Subhuti! Because the nature free from falsity 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 is this? Whether it is the purity of the nature free from falsity, the purity of all practices of great bodhisattvas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature free from falsity is pure, the unsurpassed perfect enlightenment of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the nature free from falsity, the purity of the unsurpassed perfect 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 the unchanging nature is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of the unchanging nature, 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 the unchanging nature 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 is this?

Whether it is the purity of the unchanging nature, 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 the nature of non-alteration is pure, the eye ayatana is pure; because the eye ayatana is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-alteration, the purity of the eye ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the nature of non-alteration is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-alteration, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the nature of non-alteration is pure, the form ayatana is pure; because the form ayatana is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-alteration, the purity of the form ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the nature of non-alteration is pure, the sound, odor, taste, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-alteration, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the nature of non-alteration is pure, the eye dhatu is pure; because the eye dhatu is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-alteration, the purity of the eye dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the nature of non-alteration is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition are pure; because the form dhatu through the feelings that arise with eye-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-alteration, the purity of the form dhatu through the feelings that arise with eye-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the nature of non-alteration is pure, the ear dhatu is pure; because the ear dhatu is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-alteration, the purity of the ear dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the nature of non-alteration is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition are pure; because the sound dhatu through the feelings that arise with ear-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-alteration, the purity of the sound dhatu through the feelings that arise with ear-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the nature of non-alteration is pure, the nose dhatu is pure; because the nose dhatu is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-alteration, the purity of the nose dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the nature of non-alteration is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition are pure; because the odor dhatu through the feelings that arise with nose-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-alteration, the purity of the odor dhatu through the feelings that arise with nose-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the nature of non-alteration is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-alteration, the purity of the tongue dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the nature of non-alteration is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition are pure; because the taste dhatu through the feelings that arise with tongue-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-alteration, the purity of the taste dhatu through the feelings that arise with tongue-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the nature of non-alteration is pure, the body dhatu is pure; because the body dhatu is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-alteration, the purity of the body dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the nature of non-alteration is pure, the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as their condition are pure; because the touch dhatu through the feelings that arise with body-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-alteration, the purity of the touch dhatu through the feelings that arise with body-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the nature of non-alteration is pure, the mind dhatu is pure; because the mind dhatu is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-alteration, the purity of the mind dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the nature of non-alteration is pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as their condition are pure; because the dharma dhatu through the feelings that arise with mind-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-alteration, the purity of the dharma dhatu through the feelings that arise with mind-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the nature free from alteration is pure, the earth element is pure; because the earth element is pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the nature free from alteration, the purity of the earth element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from alteration is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the nature free from alteration, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature free from alteration is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the nature free from alteration, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from alteration is pure, formations, consciousness, name-and-form, the six sense bases, 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 knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the nature free from alteration, the purity of 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, without discrimination, and without cessation.

Subhuti! Because the nature free from alteration is pure, the prajnaparamita of generosity is pure; because the prajnaparamita of generosity is pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the nature free from alteration, the purity of the prajnaparamita of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from alteration is pure, the prajnaparamitas of pure ethical discipline, patience, diligence, meditation, and wisdom are pure; because the prajnaparamitas of pure ethical discipline through wisdom are pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the nature free from alteration, the purity of the prajnaparamitas of pure ethical discipline through wisdom, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature free from alteration 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 is this so?

Whether it is the purity of the nature free from alteration, 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, without discrimination, and without cessation. Because the nature free from alteration 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 what is free from alteration, the emptiness of intrinsic nature, the emptiness of individual 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 is pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the nature free from alteration, 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, without discrimination, and without cessation.

Subhuti! Because the nature free from alteration is pure, suchness is pure; because suchness is pure, the knowledge of all-knowledge is pure. Why is this so?

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

Why is this so? Whether it is the purity of the nature free from alteration, the purity of the dharmadhatu through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature free from alteration is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the nature free from alteration, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from alteration is pure, the Noble Truths of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering are pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering are pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the nature free from alteration, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature free from alteration is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the nature free from alteration, the purity of the four meditative absorptions, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from alteration 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-knowledge is pure.

Why is this so? Whether it is the purity of the nature free from alteration, the purity of the four immeasurables and the four formless attainments, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature free from alteration is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the nature free from alteration, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from alteration is pure, the eight spheres of mastery, the nine successive attainments, and the ten totalities are pure; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the nature free from alteration, the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of immutability is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the nature of immutability, the purity of the four foundations of mindfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the nature of immutability 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 knowledge is pure.

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

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

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

Why is this? Whether it is the purity of the nature of immutability, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the nature of immutability is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the nature of immutability, the purity of the ten bodhisattva grounds, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the nature of immutability is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the nature of immutability, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the nature of immutability is pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the nature of immutability, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

Whether it is the purity of the nature of immutability, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the nature of immutability is pure, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, omniscient knowledge is pure.

Why is this? Whether it is the purity of the nature of immutability, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

Whether it is the purity of the nature of immutability, the purity of the Dharma of non-forgetfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the nature of immutability is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the nature of immutability, the purity of the nature of constant equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the nature of immutability is pure, knowledge of all things is pure; because knowledge of all things is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the nature of immutability, the purity of knowledge of all things, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the nature of immutability 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 knowledge is pure.

Why is this? Whether it is the purity of the nature of immutability, the purity of knowledge of the aspects of the paths and knowledge of all aspects, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the nature of immutability is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the nature of immutability, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the nature of immutability is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the nature of immutability, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the nature of immutability is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the nature of immutability, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the nature of immutability 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 knowledge is pure.

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

Subhuti! Because the nature of immutability is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the nature of immutability, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

Subhuti! Because the unchanging nature is pure, the unsurpassed enlightenment of all Buddhas is pure; because the unsurpassed enlightenment of all Buddhas is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the unchanging nature, the purity of the unsurpassed enlightenment of all Buddhas, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because the nature of equality is pure, form is pure; because form is pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of form, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of equality is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of feeling, perception, formations, and consciousness, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the eye ayatana is pure; because the eye ayatana is pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of the eye ayatana, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of equality is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the form ayatana is pure; because the form ayatana is pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of the form ayatana, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of equality 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 wisdom of omniscience is pure.

Why is this? Whether it is the purity of the nature of equality, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the eye dhatu is pure; because the eye dhatu is pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of the eye dhatu, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of equality is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arisen with eye-contact as condition are pure; because the form dhatu through to the feelings arisen with eye-contact as condition are pure, the wisdom of omniscience is pure.

Why is this? Whether it is the purity of the nature of equality, the purity of the form dhatu through to the feelings arisen with eye-contact as condition, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the ear dhatu is pure; because the ear dhatu is pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of the ear dhatu, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of equality is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arisen with ear-contact as condition are pure; because the sound dhatu through to the feelings arisen with ear-contact as condition are pure, the wisdom of omniscience is pure.

Why is this? Whether it is the purity of the nature of equality, the purity of the sound dhatu through to the feelings arisen with ear-contact as condition, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the nose dhatu is pure; because the nose dhatu is pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of the nose dhatu, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of equality is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arisen with nose-contact as condition are pure; because the odor dhatu through to the feelings arisen with nose-contact as condition are pure, the wisdom of omniscience is pure.

Why is this? Whether it is the purity of the nature of equality, the purity of the odor dhatu through to the feelings arisen with nose-contact as condition, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of the tongue dhatu, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of equality is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arisen with tongue-contact as condition are pure; because the taste dhatu through to the feelings arisen with tongue-contact as condition are pure, the wisdom of omniscience is pure.

Why is this? Whether it is the purity of the nature of equality, the purity of the taste dhatu through to the feelings arisen with tongue-contact as condition, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the body dhatu is pure; because the body dhatu is pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of the nature of equality, the purity of the body dhatu, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of equality is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arisen with body-contact as condition are pure; because the tangible-object dhatu through to the feelings arisen with body-contact as condition are pure, the wisdom of omniscience is pure.

Why is this? Whether it is the purity of the nature of equality, the purity of the tangible-object dhatu through to the feelings arisen with body-contact as condition, or the purity of the wisdom of omniscience, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all-knowing is pure. Why is this?

Because whether it is the purity of the nature of equality, the purity of the mind dhatu, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation. Because the nature of equality 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-knowing is pure.

Why is this? Because whether it is the purity of the nature of equality, the purity of the dharma dhatu through the feelings arising with mind-contact as condition, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowing is pure. Why is this?

Because whether it is the purity of the nature of equality, the purity of the earth dhatu, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation. Because the nature of equality 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 is this? Because whether it is the purity of the nature of equality, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation.

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

Because whether it is the purity of the nature of equality, the purity of ignorance, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation. Because the nature of equality is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowing is pure.

Why is this? Because whether it is the purity of the nature of equality, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the prajnaparamita of generosity is pure; because the prajnaparamita of generosity is pure, the knowledge of all-knowing is pure. Why is this?

Because whether it is the purity of the nature of equality, the purity of the prajnaparamita of generosity, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation. Because the nature of equality is pure, the prajnaparamitas of moral discipline, patient acceptance, vigor, meditation, and wisdom are pure; because moral discipline through prajnaparamita are pure, the knowledge of all-knowing is pure.

Why is this? Because whether it is the purity of the nature of equality, the purity of moral discipline through prajnaparamita, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation.

Subhuti! Because the nature of equality 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 is this?

Because whether it is the purity of the nature of equality, the purity of the emptiness of internal phenomena, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation. Because the nature of equality 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 intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena,

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

Why is this? Because whether it is the purity of the nature of equality, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonbeing, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation.

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

Because whether it is the purity of the nature of equality, the purity of suchness, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation. Because the nature of equality is pure, the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature separated from arising, the certainty of phenomena, the abiding of phenomena, the reality-limit, the realm of space, and the inconceivable realm are pure; because the Dharma realm through the inconceivable realm are pure, the knowledge of all-knowing is pure.

Why is this? Because whether it is the purity of the nature of equality, the purity of the Dharma realm through the inconceivable realm, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation.

Subhuti! Because the nature of equality 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 is this?

Because whether it is the purity of the nature of equality, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation. Because the nature of equality is pure, the Noble Truths of the origin, cessation, and path are pure; because the Noble Truths of the origin, cessation, and path are pure, the knowledge of all-knowing is pure.

Why is this? Because whether it is the purity of the nature of equality, the purity of the Noble Truths of the origin, cessation, and path, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the knowledge of all-knowing is pure. Why is this?

Because whether it is the purity of the nature of equality, the purity of the four meditative absorptions, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation. Because the nature of equality is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the knowledge of all-knowing is pure.

Why is this? Because whether it is the purity of the nature of equality, the purity of the four immeasurables and the four formless concentrations, or the purity of the knowledge of all-knowing, they are all nondual, without two parts, without discrimination, and without cessation.

Subhuti, because the nature of equality is pure, the eight liberations are pure; because the eight liberations are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the eight liberations, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Because the nature of equality is pure, the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti, because the nature of equality is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the four foundations of mindfulness, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Because the nature of equality 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 wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the four right efforts through the eightfold noble path, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti, because the nature of equality is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the liberation gateway of emptiness, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Because the nature of equality is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti, because the nature of equality is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the ten bodhisattva grounds, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti, because the nature of equality is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the five kinds of eyes, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Because the nature of equality is pure, the six superknowledges are pure; because the six superknowledges are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the six superknowledges, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti, because the nature of equality is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the ten powers of a Buddha, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Because the nature of equality is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti, because the nature of equality is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the Dharma of non-forgetfulness, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Because the nature of equality is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the nature of constant equanimity, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti, because the nature of equality is pure, the knowledge of all things is pure; because the knowledge of all things is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the knowledge of all things, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Because the nature of equality 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 wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti, because the nature of equality is pure, all dharani gateways are pure; because all dharani gateways are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of all dharani gateways, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Because the nature of equality is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of the nature of equality, the purity of all samadhi gateways, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the nature of equality is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all-knowing wisdom is pure. Why is this so?

Whether it is the purity of the nature of equality, the purity of the fruit of stream-entry, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without division into two, free from discrimination, and without cessation. Because the nature of equality 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-knowing wisdom is pure.

Why is this so? Whether it is the purity of the nature of equality, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all-knowing wisdom is pure. Why is this so? Whether it is the purity of the nature of equality, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the knowledge of all-knowing wisdom is pure. Why is this so? Whether it is the purity of the nature of equality, the purity of all the practices of great bodhisattvas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because the nature of equality is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the knowledge of all-knowing wisdom is pure. Why is this so? Whether it is the purity of the nature of equality, the purity of the supreme enlightenment of all Buddhas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without division into two, free from discrimination, and without cessation.

Fascicle 219

End