大般若波羅蜜多經

Volume 05

40

Furthermore, Subhuti! Because the dharma of abiding is pure, form is pure; because form is pure, the knowledge of all-knowing is pure. Why is this?

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

Why is this? Because whether it is the purity of the dharma of abiding, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharma of abiding is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all-knowing is pure. Why is this?

Because whether it is the purity of the dharma of abiding, the purity of the eye ayatana, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharma of abiding 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 is pure.

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

Subhuti! Because the dharma of abiding is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all-knowing is pure. Why is this?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Subhuti! Because the dharma of abiding 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 dharma of abiding, the purity of the mind dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharma of abiding 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 to 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 dharma of abiding, the purity of the dharma dhatu through to the feelings arising with mind-contact as condition, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the abiding nature of dharmas, the purity of the earth element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. Because the abiding nature of dharmas 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? Because whether it is the purity of the abiding nature of dharmas, 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, free from discrimination, and neither interrupted nor extinguished.

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

Because whether it is the purity of the abiding nature of dharmas, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. Because the abiding nature of dharmas is pure, volitional 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 volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the abiding nature of dharmas, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

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

Because whether it is the purity of the abiding nature of dharmas, the purity of the perfection of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. Because the abiding nature of dharmas is pure, the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of pure ethical discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the abiding nature of dharmas, the purity of the perfections of pure ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the abiding nature of dharmas 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?

Because whether it is the purity of the abiding nature of dharmas, 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, free from discrimination, and neither interrupted nor extinguished. Because the abiding nature of dharmas 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 nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics,

the emptiness of all dharmas, the emptiness of the ungraspable, 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-knowledge is pure.

Why is this? Because whether it is the purity of the abiding nature of dharmas, 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-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

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

Because whether it is the purity of the abiding nature of dharmas, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. Because the abiding nature of dharmas is pure, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the abiding nature of dharmas, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the abiding nature of dharmas 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?

Because whether it is the purity of the abiding nature of dharmas, 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, free from discrimination, and neither interrupted nor extinguished. Because the abiding nature of dharmas is pure, the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the abiding nature of dharmas, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the abiding nature of dharmas is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of the abiding nature of dharmas, the purity of the four meditative concentrations, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. Because the abiding nature of dharmas is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the abiding nature of dharmas, the purity of the four immeasurables and the four formless absorptions, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the abiding nature of dharmas is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of the abiding nature of dharmas, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. Because the abiding nature of dharmas is pure, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of the abiding nature of dharmas, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the dharma of abiding is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of the dharma of abiding, the purity of the four foundations of mindfulness, 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 dharma of abiding 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 knowledge of all-knowing wisdom is pure.

Why? Because whether it is the purity of the dharma of abiding, the purity of the four right efforts through the eightfold noble path, 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 dharma of abiding is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of the dharma of abiding, the purity of the liberation gateway of emptiness, 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 dharma of abiding is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the knowledge of all-knowing wisdom is pure.

Why? Because whether it is the purity of the dharma of abiding, the purity of the liberation gateways of signlessness and wishlessness, 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 dharma of abiding is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of the dharma of abiding, the purity of the ten bodhisattva grounds, 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 dharma of abiding is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of the dharma of abiding, the purity of the five kinds of eyes, 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 dharma of abiding is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of the dharma of abiding, the purity of the six superknowledges, 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 dharma of abiding is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of the dharma of abiding, the purity of the ten powers of a Buddha, 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 dharma of abiding 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 knowledge of all-knowing wisdom is pure.

Why? Because whether it is the purity of the dharma of abiding, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, 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 dharma of abiding is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of the dharma of abiding, the purity of the quality of never losing mindfulness, 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 dharma of abiding is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowing wisdom is pure.

Why? Because whether it is the purity of the dharma of abiding, the purity of the nature of constant equanimity, 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 dharma of abiding is pure, the knowledge of all phenomena is pure; because the knowledge of all phenomena is pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of the dharma of abiding, the purity of the knowledge of all phenomena, 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 dharma of abiding 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-knowing wisdom is pure.

Why? Because whether it is the purity of the dharma of abiding, 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-knowing wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharma of abiding is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of the dharma of abiding, the purity of all dharani gateways, 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 dharma of abiding is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing wisdom is pure. Why?

Because whether it is the purity of the dharma of abiding, the purity of all samadhi gateways, 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 dharma of abiding 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?

Because whether it is the purity of the dharma of abiding, the purity of the fruit of stream-entry, 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 dharma of abiding 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? Because whether it is the purity of the dharma of abiding, 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, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharma of abiding is pure, the fruit of pratyekabuddhahood is pure; because the fruit of pratyekabuddhahood is pure, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of the dharma of abiding, the purity of the fruit of pratyekabuddhahood, 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 dharma of abiding 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? Because whether it is the purity of the dharma of abiding, the purity of all the practices of great bodhisattvas, 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 dharmas in which one abides are pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the dharmas in which one abides, the purity of the supreme enlightenment of all Buddhas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti, because the true limit is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the form ayatana, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the true limit is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the eye dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the true limit 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 to the feelings arising with eye-contact as their condition are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the form dhatu through to the feelings arising with eye-contact as their condition, 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 true limit is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the ear dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the true limit 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 to the feelings arising with ear-contact as their condition are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the sound dhatu through to the feelings arising with ear-contact as their condition, 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 true limit is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the nose dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the true limit 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 to the feelings arising with nose-contact as their condition are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the odor dhatu through to the feelings arising with nose-contact as their condition, 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 true limit is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the tongue dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the true limit 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 to the feelings arising with tongue-contact as their condition are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition, 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 true limit is pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the body dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the true limit 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 to the feelings arising with body-contact as their condition are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition, 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 true limit is pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of the true limit, the purity of the mind dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti! Because ultimate reality is pure, the earth element is pure; because the earth element is pure, omniscient knowledge is pure. Why is this?

Because the purity of ultimate reality, the purity of the earth element, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate reality is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, omniscient knowledge is pure. Why is this?

Because the purity of ultimate reality, the purity of the water, fire, wind, space, and consciousness elements, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because ultimate reality is pure, ignorance is pure; because ignorance is pure, omniscient knowledge is pure. Why is this?

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

Why is this? Because the purity of ultimate reality, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because ultimate reality is pure, the perfection of generosity is pure; because the perfection of generosity is pure, omniscient knowledge is pure. Why is this?

Because the purity of ultimate reality, the purity of the perfection of generosity, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate reality is pure, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, omniscient knowledge is pure.

Why is this? Because the purity of ultimate reality, the purity of the perfection of ethical discipline through prajnaparamita, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because ultimate reality is pure, internal emptiness is pure; because internal emptiness is pure, omniscient knowledge is pure. Why is this?

Because the purity of ultimate reality, the purity of internal emptiness, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate reality is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the nonexistence of self-nature are pure; because external emptiness through the emptiness of the nonexistence of self-nature are pure, omniscient knowledge is pure.

Why is this? Because the purity of ultimate reality, the purity of external emptiness through the emptiness of the nonexistence of self-nature, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because ultimate reality is pure, suchness is pure; because suchness is pure, omniscient knowledge is pure. Why is this?

Because the purity of ultimate reality, the purity of suchness, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate reality is 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 fixed order of dharmas, the abiding order of dharmas, the realm of space, and the inconceivable realm are pure; because the dharma realm through the inconceivable realm are pure, omniscient knowledge is pure.

Why is this? Because the purity of ultimate reality, the purity of the dharma realm through the inconceivable realm, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because ultimate reality is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, omniscient knowledge is pure. Why is this?

Because the purity of ultimate reality, the purity of the Noble Truth of suffering, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate reality is pure, the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure, omniscient knowledge is pure.

Why is this? Because the purity of ultimate reality, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because ultimate reality is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, omniscient knowledge is pure. Why is this?

Because the purity of ultimate reality, the purity of the four meditative absorptions, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate reality is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, omniscient knowledge is pure.

Why is this? Because the purity of ultimate reality, the purity of the four immeasurables and the four formless concentrations, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because ultimate reality is pure, the eight liberations are pure; because the eight liberations are pure, omniscient knowledge is pure. Why is this?

Because the purity of ultimate reality, the purity of the eight liberations, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate reality is pure, the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres are pure, omniscient knowledge is pure.

Why is this? Because the purity of ultimate reality, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totality spheres, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the purity of ultimate reality, the purity of the four foundations of mindfulness, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate reality is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, omniscient knowledge is pure.

Why is this? Because the purity of ultimate reality, the purity of the four right efforts through the Noble Eightfold Path, and the purity of omniscient knowledge are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, the gateway to liberation is not pure; because the gateway to liberation is not pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of the true limit, the impurity of the gateway to liberation, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation. Because the true limit is pure, the signless and wishless gateways to liberation are pure; because the signless and wishless gateways to liberation are pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of the true limit, the purity of the signless and wishless gateways to liberation, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the true limit, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the true limit, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation. Because the true limit is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the true limit, the purity of the six superknowledges, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of the true limit, the purity of the ten powers of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation. Because the true limit is pure, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the knowledge of all-knowing is pure.

Why is this? Whether it is the purity of the true limit, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, the Dharma of unforgetfulness is pure; because the Dharma of unforgetfulness is pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of the true limit, the purity of the Dharma of unforgetfulness, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation. Because the true limit is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of the true limit, the purity of the nature of constant equanimity, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, the knowledge of all is pure; because the knowledge of all is pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of the true limit, the purity of the knowledge of all, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation. Because the true limit is pure, the knowledge of path aspects and the knowledge of all aspects are pure; because the knowledge of path aspects and the knowledge of all aspects are pure, the knowledge of all-knowing is pure.

Why is this? Whether it is the purity of the true limit, the purity of the knowledge of path aspects and the knowledge of all aspects, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the true limit, the purity of all dharani gateways, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation. Because the true limit is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the true limit, the purity of all samadhi gateways, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of the true limit, the purity of the fruit of stream-entry, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation. Because the true limit 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 is pure.

Why is this? Whether it is the purity of the true limit, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, the attainment of a pratyekabuddha is pure; because the attainment of a pratyekabuddha is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the true limit, the purity of the attainment of a pratyekabuddha, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the true limit, the purity of all practices of great bodhisattvas, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the true limit is pure, the unsurpassed awakening of the Buddhas is pure; because the unsurpassed awakening of the Buddhas is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the true limit, the purity of the unsurpassed awakening of the Buddhas, or the purity of the knowledge of all-knowing, they are all nondual, without dual division, without discrimination, and without cessation.

Fascicle 221

End