大般若波羅蜜多經

39

Furthermore, Subhuti! Because the nature of freedom from arising is pure, form is pure; because form is pure, all-knowledge is pure. Why?

Because whether it is the purity of the nature of freedom from arising, the purity of form, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of freedom from arising is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, all-knowledge is pure. Why?

Because whether it is the purity of the nature of freedom from arising, the purity of feeling, perception, formations, and consciousness, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of freedom from arising is pure, the eye ayatana is pure; because the eye ayatana is pure, all-knowledge is pure. Why?

Because whether it is the purity of the nature of freedom from arising, the purity of the eye ayatana, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of freedom from arising is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, all-knowledge is pure.

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

Subhuti! Because the nature of freedom from arising is pure, the form ayatana is pure; because the form ayatana is pure, all-knowledge is pure. Why?

Because whether it is the purity of the nature of freedom from arising, the purity of the form ayatana, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of freedom from arising is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, all-knowledge is pure.

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

Subhuti! Because the nature of freedom from arising is pure, the eye dhatu is pure; because the eye dhatu is pure, all-knowledge is pure. Why?

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

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

Subhuti! Because the nature of freedom from arising is pure, the ear dhatu is pure; because the ear dhatu is pure, all-knowledge is pure. Why?

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

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

Subhuti! Because the nature of freedom from arising is pure, the nose dhatu is pure; because the nose dhatu is pure, all-knowledge is pure. Why?

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

Why? Because whether it is the purity of the nature of freedom from arising, the purity of the odor dhatu through the feelings arising with nose-contact as their condition, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of freedom from arising is pure, the tongue dhatu is pure; because the tongue dhatu is pure, all-knowledge is pure. Why?

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

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

Subhuti! Because the nature of freedom from arising is pure, the body dhatu is pure; because the body dhatu is pure, all-knowledge is pure. Why?

Because whether it is the purity of the nature of freedom from arising, the purity of the body dhatu, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of freedom from arising is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as their condition are pure, all-knowledge is pure.

Why? Because whether it is the purity of the nature of freedom from arising, the purity of the tangible-object dhatu through the feelings arising with body-contact as their condition, or the purity of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of freedom from arising is pure, the mind dhatu is pure; because the mind dhatu is pure, all-knowledge is pure. Why?

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

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

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

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

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

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

Because whether it is the purity of the nature free from arising, the purity of ignorance, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from arising is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the wisdom of all-knowledge is pure.

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

Subhuti! Because the nature free from arising is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the nature free from arising, the purity of the perfection of generosity, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from arising is pure, the perfections of pure morality, patient acceptance, vigor, meditative concentration, and prajnaparamita are pure; because pure morality through prajnaparamita are pure, the wisdom of all-knowledge is pure.

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

Subhuti! Because the nature free from arising is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the nature free from arising, the purity of the emptiness of internal phenomena, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from arising 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 immutable, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics,

the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence are pure; because the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the nature free from arising, the purity of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? Because whether it is the purity of the nature free from arising, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? Because whether it is the purity of the nature free from arising, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the nature free from arising, the purity of the four meditative absorptions, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from arising is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the nature free from arising, the purity of the four immeasurables and the four formless attainments, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the nature free from arising, the purity of the eight liberations, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from arising 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 wisdom of all-knowledge is pure.

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

Subhuti, because the nature free from arising 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 free from arising, the purity of the four foundations of mindfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from arising 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 free from arising, 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, without discrimination, and without cessation.

Subhuti, because the nature free from arising 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 free from arising, the purity of the gateway to liberation through emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from arising 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 free from arising, 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, without discrimination, and without cessation.

Subhuti, because the nature free from arising 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 free from arising, the purity of the ten bodhisattva grounds, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature free from arising 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 free from arising, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from arising 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 free from arising, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature free from arising 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 free from arising, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the nature free from arising 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 free from arising, the purity of the Dharma of non-forgetfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Because the nature free from arising 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 free from arising, 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, without discrimination, and without cessation.

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

Subhuti, because the nature free from arising 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 free from arising, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from arising 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 free from arising, 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, without discrimination, and without cessation.

Subhuti, because the nature free from arising 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 free from arising, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature free from arising is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the nature free from arising, the purity of all practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of freedom from arising 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? Whether it is the purity of the nature of freedom from arising, the purity of the supreme enlightenment of all Buddhas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because the determinate nature of dharmas is pure, form is pure; because form is pure, the knowledge of all-knowing wisdom is pure. Why is this?

Whether it is the purity of the determinate nature of dharmas, the purity of form, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because the determinate nature of dharmas is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all-knowing wisdom is pure.

Why is this? Whether it is the purity of the determinate nature of dharmas, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the determinate nature of dharmas is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all-knowing wisdom is pure. Why is this?

Whether it is the purity of the determinate nature of dharmas, the purity of the eye ayatana, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because the determinate nature of dharmas 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-knowing wisdom is pure.

Why is this? Whether it is the purity of the determinate nature of dharmas, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the determinate nature of dharmas, the purity of the form ayatana, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because the determinate nature of dharmas 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-knowing wisdom is pure.

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

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

Whether it is the purity of the determinate nature of dharmas, the purity of the eye dhatu, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because the determinate nature of dharmas is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact are pure; because the form dhatu through the feelings that arise conditioned by eye-contact are pure, the knowledge of all-knowing wisdom is pure.

Why is this? Whether it is the purity of the determinate nature of dharmas, the purity of the form dhatu through the feelings that arise conditioned by eye-contact, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the determinate nature of dharmas, the purity of the ear dhatu, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because the determinate nature of dharmas is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact are pure; because the sound dhatu through the feelings that arise conditioned by ear-contact are pure, the knowledge of all-knowing wisdom is pure.

Why is this? Whether it is the purity of the determinate nature of dharmas, the purity of the sound dhatu through the feelings that arise conditioned by ear-contact, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the determinate nature of dharmas, the purity of the nose dhatu, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because the determinate nature of dharmas is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact are pure; because the odor dhatu through the feelings that arise conditioned by nose-contact are pure, the knowledge of all-knowing wisdom is pure.

Why is this? Whether it is the purity of the determinate nature of dharmas, the purity of the odor dhatu through the feelings that arise conditioned by nose-contact, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the determinate nature of dharmas, the purity of the tongue dhatu, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because the determinate nature of dharmas is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact are pure; because the taste dhatu through the feelings that arise conditioned by tongue-contact are pure, the knowledge of all-knowing wisdom is pure.

Why is this? Whether it is the purity of the determinate nature of dharmas, the purity of the taste dhatu through the feelings that arise conditioned by tongue-contact, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the determinate nature of dharmas, the purity of the body dhatu, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because the determinate nature of dharmas is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact are pure; because the tangible-object dhatu through the feelings that arise conditioned by body-contact are pure, the knowledge of all-knowing wisdom is pure.

Why is this? Whether it is the purity of the determinate nature of dharmas, the purity of the tangible-object dhatu through the feelings that arise conditioned by body-contact, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because determinate dharmas are pure, the mind element is pure; because the mind element is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of determinate dharmas, the purity of the mind element, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because determinate dharmas are pure, the dharma element, the mind-consciousness element, mental contact, and the feelings arising with mental contact as condition are pure; because the dharma element through the feelings arising with mental contact as condition are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of determinate dharmas, the purity of the dharma element through the feelings arising with mental contact as condition, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because determinate dharmas are pure, the earth element is pure; because the earth element is pure, the wisdom of all-knowledge is pure. Why is this?

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

Why is this? Whether it is the purity of determinate dharmas, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because determinate dharmas are pure, ignorance is pure; because ignorance is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of determinate dharmas, the purity of ignorance, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because determinate dharmas are pure, volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the wisdom of all-knowledge is pure.

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

Subhuti! Because determinate dharmas are pure, the perfection of generosity is pure; because the perfection of generosity is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of determinate dharmas, the purity of the perfection of generosity, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because determinate dharmas are pure, the perfections of ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of determinate dharmas, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because determinate dharmas are pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of determinate dharmas, the purity of the emptiness of internal phenomena, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because determinate dharmas are 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 unattainable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence are pure; because the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of determinate dharmas, the purity of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because determinate dharmas are pure, suchness is pure; because suchness is pure, the wisdom of all-knowledge is pure. Why is this?

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

Why is this? Whether it is the purity of determinate dharmas, the purity of the dharma realm through the inconceivable realm, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because determinate dharmas are pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the wisdom of all-knowledge is pure. Why is this?

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

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

Subhuti! Because determinate dharmas are pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of determinate dharmas, the purity of the four meditative absorptions, or the purity of the wisdom of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because determinate dharmas are pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the wisdom of all-knowledge is pure.

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

Subhuti! Because the dharmas of meditative concentration are pure, the eight liberations are pure; because the eight liberations are pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the dharmas of meditative concentration, the purity of the eight liberations, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas of meditative concentration are pure, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the dharmas of meditative concentration; the purity of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality; or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas of meditative concentration are pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the dharmas of meditative concentration, the purity of the four foundations of mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas of meditative concentration are 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 all-knowledge is pure.

Why? Whether it is the purity of the dharmas of meditative concentration, the purity of the four right efforts through the eightfold noble path, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas of meditative concentration are pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the wisdom of all-knowledge is pure. Why?

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

Why? Whether it is the purity of the dharmas of meditative concentration, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas of meditative concentration are pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the wisdom of all-knowledge is pure. Why? Whether it is the purity of the dharmas of meditative concentration, the purity of the ten bodhisattva grounds, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas of meditative concentration are pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the dharmas of meditative concentration, the purity of the five kinds of eyes, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas of meditative concentration are pure, the six superknowledges are pure; because the six superknowledges are pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the dharmas of meditative concentration, the purity of the six superknowledges, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas of meditative concentration are pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the dharmas of meditative concentration, the purity of the ten powers of a Buddha, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas of meditative concentration are 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 wisdom of all-knowledge is pure.

Why? Whether it is the purity of the dharmas of meditative concentration, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas of meditative concentration are pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the dharmas of meditative concentration, the purity of the quality of never losing mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas of meditative concentration are pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the dharmas of meditative concentration, the purity of the nature of constant equanimity, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas of meditative concentration are pure, the wisdom of all dharmas is pure; because the wisdom of all dharmas is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the dharmas of meditative concentration, the purity of the wisdom of all dharmas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas of meditative concentration are pure, the wisdom of the aspects of the paths and the wisdom of all aspects are pure; because the wisdom of the aspects of the paths and the wisdom of all aspects are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the dharmas of meditative concentration; the purity of the wisdom of the aspects of the paths and the wisdom of all aspects; or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas of meditative concentration are pure, all dharani gateways are pure; because all dharani gateways are pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the dharmas of meditative concentration, the purity of all dharani gateways, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas of meditative concentration are pure, all samadhi gateways are pure; because all samadhi gateways are pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the dharmas of meditative concentration, the purity of all samadhi gateways, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? Whether it is the purity of the dharmas of meditative concentration, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the certainty of dharmas 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? Whether it is the purity of the certainty of dharmas, 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 not subject to cessation.

Subhuti! Because the certainty of dharmas is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the certainty of dharmas, the purity of all 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 not subject to cessation.

Subhuti! Because the certainty of dharmas is pure, the supreme awakening of all Buddhas is pure; because the supreme awakening of all Buddhas is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the certainty of dharmas, the purity of the supreme awakening 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 not subject to cessation.

Fascicle 220

VOLUME 04