大般若波羅蜜多經

15

Subhuti! Because sentient beings are 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 sentient beings, the purity of the nose dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because sentient beings are pure, the odor dhatu, the nose-consciousness dhatu, nasal contact, and the feelings that arise with nasal contact as condition are pure; because the odor dhatu through the feelings that arise with nasal contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of sentient beings, the purity of the odor dhatu through the feelings that arise with nasal contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because sentient beings are 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 sentient beings, the purity of the tongue dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because sentient beings are pure, the taste dhatu, the tongue-consciousness dhatu, lingual contact, and the feelings that arise with lingual contact as condition are pure; because the taste dhatu through the feelings that arise with lingual contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of sentient beings, the purity of the taste dhatu through the feelings that arise with lingual contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because sentient beings are 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 sentient beings, the purity of the body dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because sentient beings are pure, the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition are pure; because the tangible-object dhatu through the feelings that arise with bodily contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of sentient beings, the purity of the tangible-object dhatu through the feelings that arise with bodily contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because sentient beings are 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 sentient beings, the purity of the mind dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because sentient beings are pure, the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition are pure; because the mental-object dhatu through the feelings that arise with mental contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of sentient beings, the purity of the mental-object dhatu through the feelings that arise with mental contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of sentient beings, the purity of the earth dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because sentient beings are pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of sentient beings, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because sentient beings are pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of sentient beings, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because sentient beings are pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of sentient beings, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because sentient beings are pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of sentient beings, the purity of the perfection of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because sentient beings are pure, the perfections of ethical discipline, patient endurance, 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? Because whether it is the purity of sentient beings, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because sentient beings are pure, the emptiness of the internal is pure; because the emptiness of the internal is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of sentient beings, the purity of the emptiness of the internal, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because sentient beings are pure, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible,

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

Why? Because whether it is the purity of sentient beings, the purity of the emptiness of the external through the emptiness of the intrinsic nature of nonexistence, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Whether it is the purity of sentient beings, the purity of suchness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because sentient beings are pure, the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, 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-dhatu through the inconceivable realm are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of sentient beings, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

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

Whether it is the purity of sentient beings, the purity of the Noble Truth of suffering, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because sentient beings are pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of sentient beings, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because sentient beings are 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 sentient beings, the purity of the four dhyanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because sentient beings are pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of sentient beings, the purity of the four immeasurables and the four formless concentrations, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because sentient beings are 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 sentient beings, the purity of the eight liberations, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because sentient beings are pure, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of sentient beings, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

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

Whether it is the purity of sentient beings, the purity of the four foundations of mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because sentient beings are pure, the four right abandonments, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path are pure; because the four right abandonments through the eight factors of the Noble Path are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of sentient beings, the purity of the four right abandonments through the eight factors of the Noble Path, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because sentient beings are 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 sentient beings, the purity of the gateway to liberation through emptiness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because sentient beings are 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 sentient beings, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because sentient beings are 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 sentient beings, the purity of the ten bodhisattva grounds, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because sentient beings are pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of sentient beings, the purity of the five kinds of eyes, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because sentient beings are 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 sentient beings, the purity of the six superknowledges, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

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

Whether it is the purity of sentient beings, the purity of the ten powers of a Buddha, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because sentient beings are pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of sentient beings, 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, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because sentient beings are pure, the Dharma of unfailing mindfulness is pure; because the Dharma of unfailing mindfulness is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of sentient beings, the purity of the Dharma of unfailing mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because sentient beings are pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of sentient beings, the purity of the nature of constant equanimity, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because sentient beings are pure, the knowledge of all things is pure; because the knowledge of all things is pure, the knowledge of all knowledge is pure. Why is this so?

Because whether it is the purity of sentient beings, the purity of the knowledge of all things, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because sentient beings are pure, the knowledge of the aspects of the path and the knowledge of all aspects are pure; because the knowledge of the aspects of the path and the knowledge of all aspects are pure, the knowledge of all knowledge is pure.

Why is this so? Because whether it is the purity of sentient beings, the purity of the knowledge of the aspects of the path and the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because sentient beings are pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all knowledge is pure. Why is this so? Because whether it is the purity of sentient beings, the purity of all dharani gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because sentient beings are pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all knowledge is pure. Why is this so? Because whether it is the purity of sentient beings, the purity of all samadhi gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because sentient beings are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all knowledge is pure. Why is this so?

Because whether it is the purity of sentient beings, the purity of the fruit of stream-entry, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because sentient beings are pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the knowledge of all knowledge is pure.

Why is this so? Because whether it is the purity of sentient beings, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because sentient beings are pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all knowledge is pure. Why is this so? Because whether it is the purity of sentient beings, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because sentient beings are pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the knowledge of all knowledge is pure. Why is this so? Because whether it is the purity of sentient beings, the purity of all practices of great bodhisattvas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because sentient beings are pure, the supreme awakening of the Buddhas is pure; because the supreme awakening of the Buddhas is pure, the knowledge of all knowledge is pure. Why is this so? Because whether it is the purity of sentient beings, the purity of the supreme awakening of the 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 life continuum is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Why is this so?

Because whether it is the purity of the life continuum, 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 life continuum is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all knowledge is pure. Why is this so?

Because whether it is the purity of the life continuum, 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 life continuum is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all knowledge is pure. Why is this so?

Because whether it is the purity of the life continuum, 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 life continuum 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 is this so? Because whether it is the purity of the life continuum, 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 life continuum is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all knowledge is pure. Why is this so?

Because whether it is the purity of the life continuum, 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 life continuum 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 is this so? Because whether it is the purity of the life continuum, 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 life continuum is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all knowledge is pure. Why is this so?

Because whether it is the purity of the life continuum, 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 life continuum 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 the feelings arising with eye-contact as condition are pure, the knowledge of all knowledge is pure.

Why is this so? Because whether it is the purity of the life continuum, the purity of the form dhatu through the feelings arising with eye-contact as 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 life continuum is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all knowledge is pure. Why is this so?

Because whether it is the purity of the life continuum, 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 life continuum 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 the feelings arising with ear-contact as condition are pure, the knowledge of all knowledge is pure.

Why is this so? Because whether it is the purity of the life continuum, the purity of the sound dhatu through the feelings arising with ear-contact as 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 life continuum is pure, the nose dhatu is pure; because the nose dhatu is pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the nose dhatu, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Because the life continuum is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are pure; because the odor dhatu through the feelings that arise with nose-contact as condition are pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the odor dhatu through the feelings that arise with nose-contact as condition, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the life continuum is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the tongue dhatu, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Because the life continuum is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition are pure; because the taste dhatu through the feelings that arise with tongue-contact as condition are pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the taste dhatu through the feelings that arise with tongue-contact as condition, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the life continuum is pure, the body dhatu is pure; because the body dhatu is pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the body dhatu, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Because the life continuum is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition are pure; because the tangible-object dhatu through the feelings that arise with body-contact as condition are pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the tangible-object dhatu through the feelings that arise with body-contact as condition, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the life continuum is pure, the mind dhatu is pure; because the mind dhatu is pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the mind dhatu, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Because the life continuum is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition are pure; because the mental-object dhatu through the feelings that arise with mind-contact as condition are pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the life continuum is pure, the earth dhatu is pure; because the earth dhatu is pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the earth dhatu, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Because the life continuum is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the life continuum is pure, ignorance is pure; because ignorance is pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of ignorance, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the life continuum is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the perfection of generosity, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Because the life continuum is pure, the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the wisdom of all-knowledge is pure. Why is this so? Whether it is the purity of the life continuum, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the life continuum 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 is this so? Whether it is the purity of the life continuum, the purity of the emptiness of internal phenomena, or the purity of the wisdom of all-knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Because the life continuum 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 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 is this so? Whether it is the purity of the life continuum, 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 nondual, not divided into two, without discrimination, and without cessation.

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

Because the life-stream is pure, the dharmadhatu, Dharma-nature, the nature of non-falsity, the nature of immutability, the nature of equality, the nature beyond arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of the life-stream, the purity of the dharmadhatu through the inconceivable realm, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the life-stream is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the life-stream is pure, the four dhyanas are pure; because the four dhyanas are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, the purity of the four dhyanas, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the life-stream is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, the purity of the four immeasurables and the four formless concentrations, 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 life-stream is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, the purity of the eight liberations, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the life-stream is pure, the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities, 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 life-stream is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the life-stream is pure, the Dharma gate of liberation through emptiness is pure; because the Dharma gate of liberation through emptiness is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, the purity of the Dharma gate of liberation through emptiness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the life-stream is pure, the Dharma gates of liberation through signlessness and wishlessness are pure; because the Dharma gates of liberation through signlessness and wishlessness are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, the purity of the Dharma gates of liberation through signlessness and wishlessness, 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 life-stream is pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, the purity of the ten bodhisattva bhumis, 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 life-stream 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 life-stream, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the life-stream 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 life-stream, the purity of the six superknowledges, 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 life-stream 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 life-stream, the purity of the ten powers of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the life-stream 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 knowledge of all-knowing is pure. Why is this? Whether it is the purity of the life-stream, 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, not divided into two, without discrimination, and without cessation.

Subhuti! Because the life continuum is pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, omniscient knowledge is pure. Why? Whether it is the purity of the life continuum, the purity of the quality of never forgetting, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the life continuum is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why? Whether it is the purity of the life continuum, the purity of the nature of constant equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the life continuum is pure, knowledge of all things is pure; because knowledge of all things is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the life continuum, the purity of knowledge of all things, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the life continuum is pure, knowledge of the aspects of the paths and knowledge of all aspects are pure; because knowledge of the aspects of the paths and knowledge of all aspects are pure, omniscient knowledge is pure.

Why? Whether it is the purity of the life continuum, the purity of knowledge of the aspects of the paths and knowledge of all aspects, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the life continuum is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why? Whether it is the purity of the life continuum, 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 life continuum is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why? Whether it is the purity of the life continuum, 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 life continuum is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the life continuum, 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 life continuum 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? Whether it is the purity of the life continuum, 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 life continuum is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient knowledge is pure. Why? Whether it is the purity of the life continuum, 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 life continuum is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient knowledge is pure. Why? Whether it is the purity of the life continuum, 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 life continuum is pure, the supreme enlightenment of the Buddhas is pure; because the supreme enlightenment of the Buddhas is pure, omniscient knowledge is pure. Why? Whether it is the purity of the life continuum, the purity of the supreme enlightenment of the Buddhas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of birth, 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 birth is pure, the form dhatu, the dhatu of eye-consciousness, eye-contact, and the feelings arising with eye-contact as their condition are pure; because the form dhatu through the feelings arising with eye-contact as their condition are pure, omniscient knowledge is pure.

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

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

Whether it is the purity of birth, 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 birth 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 the feelings arising with ear-contact as condition are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of birth, the purity of the sound dhatu through the feelings arising with ear-contact as 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 birth is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of birth, 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 birth 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 the feelings arising with nose-contact as condition are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of birth, the purity of the odor dhatu through the feelings arising with nose-contact as 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 birth is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of birth, 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 birth 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 the feelings arising with tongue-contact as condition are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of birth, the purity of the taste dhatu through the feelings arising with tongue-contact as 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 birth is pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of birth, 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 birth 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 the feelings arising with body-contact as condition are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of birth, the purity of the tangible-object dhatu through the feelings arising with body-contact as 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 birth is pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of birth, 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 birth is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the mental-object dhatu through the feelings arising with mind-contact as condition are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of birth; the purity of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition; or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Whether it is the purity of birth, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because birth 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 birth, the purity of ignorance, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because birth 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 birth; 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 discrimination, and without cessation.

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