大般若波羅蜜多經

18

Good Subhuti! Because mind-born beings are pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of mind-born beings, the purity of the five kinds of eyes, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation. Because mind-born beings are pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of mind-born beings, the purity of the six superknowledges, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Subhuti! Because mind-born beings are pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of mind-born beings, the purity of the Buddha’s ten powers, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation. Because mind-born 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, omniscient knowledge is pure.

Why is this so? Whether it is the purity of mind-born beings, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Subhuti! Because mind-born beings are pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of mind-born beings, the purity of the quality of never forgetting, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation. Because mind-born beings are pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of mind-born beings, the purity of the nature of constant equanimity, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Subhuti! Because mind-born beings are pure, all-knowledge is pure; because all-knowledge is pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of mind-born beings, the purity of all-knowledge, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation. Because mind-born beings are pure, knowledge of the aspects of the paths and knowledge of all aspects are pure; because knowledge of the aspects of the paths and knowledge of all aspects are pure, omniscient knowledge is pure.

Why is this so? Whether it is the purity of mind-born beings, the purity of knowledge of the aspects of the paths and knowledge of all aspects, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Subhuti! Because mind-born beings are pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of mind-born beings, the purity of all dharani gateways, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation. Because mind-born beings are pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge arises in purity. Why is this so? Whether it is the purity of mind-born beings, the purity of all samadhi gateways, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Subhuti! Because mind-born beings are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of mind-born beings, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation. Because mind-born 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, omniscient knowledge is pure.

Why is this so? Whether it is the purity of mind-born beings, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Subhuti! Because mind-born beings are pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of mind-born beings, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Subhuti! Because mind-born beings are pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of mind-born beings, the purity of all practices of great bodhisattvas, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Subhuti! Because mind-born beings are pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of mind-born beings, the purity of the supreme enlightenment of all Buddhas, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Furthermore, Subhuti! Because youths are pure, form is pure; because form is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of youths, the purity of form, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation. Because youths are pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of youths, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Subhuti! Because youths are pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of youths, the purity of the eye ayatana, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation. Because youths are 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 so? Whether it is the purity of youths, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient knowledge, all are nondual, without dual division, without discrimination, and without cessation.

Good Existence! Because youth is pure, the visible-form ayatana is pure; because the visible-form ayatana is pure, the knowledge of all-knowing is pure. Why is this so?

Because whether it is the purity of youth, the purity of the visible-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 youth is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the knowledge of all-knowing is pure.

Why is this so? Because whether it is the purity of youth; 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.

Good Existence! Because youth is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all-knowing is pure. Why is this so?

Because whether it is the purity of youth, 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 youth is pure, the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the visible-form dhatu through the feelings arising with eye-contact as condition are pure, the knowledge of all-knowing is pure.

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

Good Existence! Because youth is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowing is pure. Why is this so?

Because whether it is the purity of youth, 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 youth 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-knowing is pure.

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

Good Existence! Because youth is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all-knowing is pure. Why is this so?

Because whether it is the purity of youth, the purity of the nose dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because youth 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-knowing is pure.

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

Good Existence! Because youth is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all-knowing is pure. Why is this so?

Because whether it is the purity of youth, the purity of the tongue dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because youth 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-knowing is pure.

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

Good Existence! Because youth is pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all-knowing is pure. Why is this so?

Because whether it is the purity of youth, the purity of the body dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because youth 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-knowing is pure.

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

Good Existence! Because youth is pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all-knowing is pure. Why is this so?

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

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

Good Existence! Because youth is pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowing is pure. Why is this so?

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

Because whether it is the purity of youth; the purity of the water, fire, wind, space, and consciousness dhatus; or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Good Existence! Because youth is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowing is pure. Why is this so?

Because whether it is the purity of youth, the purity of ignorance, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because youth is pure, 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 formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowing is pure.

Why is this so? Because whether it is the purity of youth; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress; 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 youth is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowledge is pure. Why?

Whether it is the purity of the youth, the purity of the perfection of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation. Because the youth is pure, the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are pure; because the perfection of ethical discipline through the perfection of prajnaparamita are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the youth, the purity of the perfection of ethical discipline through the perfection of prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti! Because the youth is pure, inner emptiness is pure; because inner emptiness is pure, the knowledge of all-knowledge is pure. Why?

Whether it is the purity of the youth, the purity of inner emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation. Because the youth is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

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

Why? Whether it is the purity of the youth, the purity of outer emptiness through the emptiness of the self-nature of nonexistence, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

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

Whether it is the purity of the youth, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation. Because the youth is pure, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are pure; because the dharmadhatu through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the youth, the purity of the dharmadhatu through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti! Because the youth 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?

Whether it is the purity of the youth, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation. Because the youth 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? Whether it is the purity of the youth, 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, without division into two, free from discrimination, and not subject to cessation.

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

Whether it is the purity of the youth, the purity of the four meditative absorptions, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation. Because the youth 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? Whether it is the purity of the youth, the purity of the four immeasurables and the four formless concentrations, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

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

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

Why? Whether it is the purity of the youth, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

Subhuti! Because the youth 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?

Whether it is the purity of the youth, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation. Because the youth 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? Whether it is the purity of the youth, 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, without division into two, free from discrimination, and not subject to cessation.

Subhuti! Because the youth 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?

Whether it is the purity of the youth, the purity of the gateway to liberation through emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation. Because the youth 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? Whether it is the purity of the youth, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all-knowledge, they are all nondual, without division into two, free from discrimination, and not subject to cessation.

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

Subhuti! Because the youth is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the youth, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the youth is pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the youth, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

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

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

Why is this so? Whether it is the purity of the youth, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the youth is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the youth, the purity of the Dharma of non-forgetfulness, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the youth is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the youth, the purity of the nature of perpetual equanimity, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the youth is pure, the knowledge of all is pure; because the knowledge of all is pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of the youth, the purity of the knowledge of all, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the youth 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, omniscient knowledge is pure.

Why is this so? Whether it is the purity of the youth, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the youth is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the youth, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the youth is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the youth, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

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

Whether it is the purity of the youth, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the youth 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 so?

Whether it is the purity of the youth, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the youth is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the youth, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the youth is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the youth, the purity of all the practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the youth 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 so? Whether it is the purity of the youth, the purity of the unsurpassed awakening of all Buddhas, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because activity is pure, form is pure; because form is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of activity, the purity of form, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because activity is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of activity, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because activity is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of activity, the purity of the eye ayatana, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because activity 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 so? Whether it is the purity of activity, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Subhuti, because activity is pure, ignorance is pure; because ignorance is pure, omniscient knowledge is pure. Why? Because whether it is the purity of activity, the purity of ignorance, or the purity of omniscient knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Because activity is pure, 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 formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, omniscient knowledge is pure. Why? Because whether it is the purity of activity, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of omniscient knowledge, they are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because activity is pure, the perfection of giving is pure; because the perfection of giving is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of activity, the purity of the perfection of giving, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Because activity is pure, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of ethical discipline through prajnaparamita are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of activity, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because activity is pure, internal emptiness is pure; because internal emptiness is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of activity, the purity of internal emptiness, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Because activity 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 immutability, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence are pure; because external emptiness 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 activity, the purity of external emptiness through the emptiness of the intrinsic nature of nonexistence, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because activity is pure, suchness is pure; because suchness is pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of activity, the purity of suchness, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Because activity is pure, the dharma realm, dharma-nature, the nature of nonfalsity, the nature of immutability, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are pure; because the dharma realm through the inconceivable realm are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of activity, the purity of the dharma realm through the inconceivable realm, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because activity 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? Because whether it is the purity of activity, the purity of the Noble Truth of suffering, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Because activity 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? Because whether it is the purity of activity, 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, without division into two, free from discrimination, and without cessation.

Subhuti, because activity is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of activity, the purity of the four meditative concentrations, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Because activity 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? Because whether it is the purity of activity, the purity of the four immeasurables and the four formless concentrations, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because activity is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of activity, the purity of the eight liberations, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Because activity 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? Because whether it is the purity of activity, 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, without division into two, free from discrimination, and without cessation.

Subhuti, because activity 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? Because whether it is the purity of activity, the purity of the four foundations of mindfulness, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Because activity 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 eight factors of the Noble Path are pure; because the four right efforts through the eight factors of the Noble Path are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of activity, the purity of the four right efforts through the eight factors of the Noble Path, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because activity 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? Because whether it is the purity of activity, the purity of the gateway to liberation through emptiness, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Because activity 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? Because whether it is the purity of activity, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because activity is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all knowledge is pure. Why? Because whether it is the purity of activity, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, free from discrimination, and without cessation.

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

Subhuti! Because activity 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?

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

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

Subhuti! Because activity is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of activity, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation. Because activity is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of activity, the purity of the nature of perpetual equanimity, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because activity 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 activity, the purity of the knowledge of all, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation. Because activity 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 activity, 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, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because activity 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 activity, the purity of all dharani gateways, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation. Because activity 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 activity, the purity of all samadhi gateways, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because activity 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 activity, the purity of the fruit of stream-entry, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation. Because activity 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 activity, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because activity 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 activity, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because activity is pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of activity, the purity of all the practices of great bodhisattvas, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because activity is pure, the supreme awakening of all Buddhas is pure; because the supreme awakening of all Buddhas is pure, the knowledge of all-knowing is pure. Why? Whether it is the purity of activity, the purity of the supreme awakening of all Buddhas, or the purity of the knowledge of all-knowing, all are nondual, not divided into two, without discrimination, and without cessation.

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