大般若波羅蜜多經

37

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

Whether it is the purity of the dharmadhatu, 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 without cessation. Because the dharmadhatu is pure, the Dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the Dharma-nature through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharmadhatu, the purity of the Dharma-nature 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 without cessation.

Subhuti! Because the dharmadhatu 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?

Whether it is the purity of the dharmadhatu, 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 without cessation. Because the dharmadhatu is pure, the Noble Truths of the origin, cessation, and path are pure; because the Noble Truths of the origin, cessation, and path are pure, the knowledge of all-knowledge is pure.

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

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

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

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

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

Whether it is the purity of the dharmadhatu, 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 without cessation. Because the dharmadhatu is pure, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure, the knowledge of all-knowledge is pure.

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

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

Whether it is the purity of the dharmadhatu, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the dharmadhatu is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path are pure; because the four right efforts through the eightfold Noble Path are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharmadhatu, the purity of the four right efforts through the eightfold Noble Path, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the knowledge of all-knowledge is pure. Why is this?

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

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

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

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

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

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

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

Subhuti! Because the dharmadhatu is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharmadhatu, the purity of the quality of never losing mindfulness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the dharmadhatu is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowledge is pure. Why is this?

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

Subhuti! Because the dharma realm 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 dharma realm, 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 dharma realm is pure, knowledge of path aspects and knowledge of all aspects are pure; because knowledge of path aspects and knowledge of all aspects are pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the dharma realm, the purity of knowledge of path aspects 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 dharma realm 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 dharma realm, 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 dharma realm 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 dharma realm, 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 dharma realm 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 dharma realm, 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 dharma realm 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 dharma realm, 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 dharma realm 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 dharma realm, 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 dharma realm 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 dharma realm, 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 dharma realm is pure, the unsurpassed awakening of all Buddhas is pure; because the unsurpassed awakening of all Buddhas is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the dharma realm, the purity of the unsurpassed awakening of all Buddhas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti! Because the nature of dharmas is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the nature of dharmas, the purity of the eye ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the 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, omniscient knowledge is pure. Why is this?

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

Subhuti! Because the nature of dharmas is pure, the form ayatana is pure; because the form ayatana is pure, omniscient knowledge is pure. Why is this?

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

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

Subhuti! Because the nature of dharmas is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the nature of dharmas, the purity of the eye dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of dharmas 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, omniscient knowledge is pure.

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

Subhuti! Because the nature of dharmas is pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the nature of dharmas, the purity of the ear dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of dharmas 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, omniscient knowledge is pure.

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

Subhuti, because the nature of dharmas is pure, the nose element is pure; because the nose element is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of the nose element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Because the nature of dharmas is pure, the odor element, the nose-consciousness element, nose-contact, and the feelings that arise conditioned by nose-contact are pure; because the odor element through the feelings that arise conditioned by nose-contact are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of the odor element through the feelings that arise conditioned by nose-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the nature of dharmas is pure, the tongue element is pure; because the tongue element is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of the tongue element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Because the nature of dharmas is pure, the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise conditioned by tongue-contact are pure; because the taste element through the feelings that arise conditioned by tongue-contact are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of the taste element through the feelings that arise conditioned by tongue-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the nature of dharmas is pure, the body element is pure; because the body element is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of the body element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Because the nature of dharmas is pure, the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise conditioned by body-contact are pure; because the tangible-object element through the feelings that arise conditioned by body-contact are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of the tangible-object element through the feelings that arise conditioned by body-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the nature of dharmas is pure, the mind element is pure; because the mind element is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of the mind element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Because the nature of dharmas is pure, the mental-object element, the mind-consciousness element, mind-contact, and the feelings that arise conditioned by mind-contact are pure; because the mental-object element through the feelings that arise conditioned by mind-contact are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of the mental-object element through the feelings that arise conditioned by mind-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the 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? Whether it is the purity of the 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, without distinction, and without cessation.

Because the 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? Whether it is the purity of the 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, without distinction, and without cessation.

Subhuti, because the nature of dharmas is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Because the nature of dharmas is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the 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, without distinction, and without cessation.

Subhuti, because the 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? Whether it is the purity of the 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, without distinction, and without cessation.

Because the nature of dharmas 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, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti, because the nature of dharmas is pure, internal emptiness is pure; because internal emptiness is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the nature of dharmas, the purity of internal emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Because the nature of dharmas 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 nonchange, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the nonexistence of intrinsic nature are pure; because external emptiness through the emptiness of the nonexistence of intrinsic nature are pure, the knowledge of all-knowledge is pure.

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

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

Whether it is the purity of the nature of dharmas, the purity of suchness, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the nature of dharmas is pure, the dharma-dhatu, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of dharmas, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the nature of dharmas 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 is this?

Whether it is the purity of the nature of dharmas, the purity of the Noble Truth of suffering, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the nature of dharmas is pure, the Noble Truths of origination, cessation, and the path are pure; because the Noble Truths of origination, cessation, and the path are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of dharmas, the purity of the Noble Truths of origination, cessation, and the path, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

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

Whether it is the purity of the nature of dharmas, the purity of the four dhyanas, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the 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 wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of dharmas, the purity of the four immeasurables and the four formless absorptions, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

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

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

Why is this? Whether it is the purity of the nature of dharmas, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

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

Whether it is the purity of the nature of dharmas, the purity of the four foundations of mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the nature of dharmas 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, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of dharmas, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the nature of dharmas is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of dharmas, the purity of the gateway to liberation through emptiness, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the nature of dharmas is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of dharmas, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

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

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

Subhuti! Because the nature of dharmas is pure, the Buddha's ten powers are pure; because the Buddha's ten powers are pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of dharmas, the purity of the Buddha's ten powers, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the nature of dharmas is pure, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the wisdom of all-knowledge is pure.

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

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

Whether it is the purity of the nature of dharmas, the purity of the Dharma of non-forgetfulness, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the nature of dharmas is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of dharmas, the purity of the nature of perpetual equanimity, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the Dharma-nature is pure, the knowledge of all is pure; because the knowledge of all is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the Dharma-nature, the purity of the knowledge of all, 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-nature 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 is pure. Why? Whether it is the purity of the Dharma-nature, 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, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the Dharma-nature is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the Dharma-nature, the purity of all dharani gateways, 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-nature is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the Dharma-nature, the purity of all samadhi gateways, 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-nature 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? Whether it is the purity of the Dharma-nature, the purity of the fruit of stream-entry, 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-nature 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? Whether it is the purity of the Dharma-nature, 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, not divided into two, without discrimination, and without cessation.

Subhuti, because the Dharma-nature is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the Dharma-nature, the purity of the fruit of a pratyekabuddha, 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-nature 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? Whether it is the purity of the Dharma-nature, the purity of all practices of great bodhisattvas, 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-nature is pure, the supreme awakening of the Buddhas is pure; because the supreme awakening of the Buddhas is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the Dharma-nature, the purity of the supreme awakening of the Buddhas, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti, because the nature free from falsity is pure, form is pure; because form is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature free from falsity, 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 nature free from falsity 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? Whether it is the purity of the nature free from falsity, 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 nature free from falsity is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature free from falsity, 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 nature free from falsity 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? Whether it is the purity of the nature free from falsity, 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 nature free from falsity is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature free from falsity, 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 nature free from falsity 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? Whether it is the purity of the nature free from falsity, 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 nature free from falsity is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature free from falsity, 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 nature free from falsity 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-knowing is pure. Why? Whether it is the purity of the nature free from falsity, 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-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature free from falsity is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of the nature free from falsity, 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 nature free from falsity 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-knowing is pure. Why? Whether it is the purity of the nature free from falsity, 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-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the nature of non-falsity, the purity of the nose element, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing. Because the nature of non-falsity is pure, the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor element through the feelings arising with nose-contact as condition are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the nature of non-falsity, the purity of the odor element through the feelings arising with nose-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing.

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

Because whether it is the purity of the nature of non-falsity, the purity of the tongue element, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing. Because the nature of non-falsity is pure, the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste element through the feelings arising with tongue-contact as condition are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the nature of non-falsity, the purity of the taste element through the feelings arising with tongue-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing.

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

Because whether it is the purity of the nature of non-falsity, the purity of the body element, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing. Because the nature of non-falsity is pure, the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object element through the feelings arising with body-contact as condition are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the nature of non-falsity, the purity of the tangible-object element through the feelings arising with body-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing.

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

Because whether it is the purity of the nature of non-falsity, the purity of the mind element, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing. Because the nature of non-falsity is 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? Because whether it is the purity of the nature of non-falsity, the purity of the dharma element through the feelings arising with mental contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing.

Subhuti! Because the nature of non-falsity 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 of non-falsity, the purity of the earth element, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing. Because the nature of non-falsity 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 of non-falsity, 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, undiscriminated, and unceasing.

Subhuti! Because the nature of non-falsity 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 of non-falsity, the purity of ignorance, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing. Because the nature of non-falsity is pure, volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the nature of non-falsity, the purity of volitional 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, undiscriminated, and unceasing.

Subhuti! Because the nature of non-falsity 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 of non-falsity, the purity of the perfection of generosity, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing. Because the nature of non-falsity 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, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the nature of non-falsity, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing.

Subhuti! Because the nature of non-falsity 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 of non-falsity, 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, undiscriminated, and unceasing. Because the nature of non-falsity is pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of fundamental nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena,

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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the nature of non-falsity, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonbeing, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undiscriminated, and unceasing.

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

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

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

Subhuti! Because the nature free from falsity 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?

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

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

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

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

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

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

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

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

Subhuti! Because the nature free from falsity is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the nature free from falsity, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature free from falsity is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path are pure; because the four right efforts through the eightfold Noble Path are pure, the knowledge of all-knowledge is pure.

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

Subhuti! Because the nature free from falsity is pure, the Dharma gateway of liberation through emptiness is pure; because the Dharma gateway of liberation through emptiness is pure, the knowledge of all-knowledge is pure. Why is this?

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

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

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

Fascicle 218

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