大般若波羅蜜多經

29

Subhuti! Because great emptiness is pure, the perfection of giving is pure; because the perfection of giving is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of great emptiness, the purity of the perfection of giving, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because great emptiness 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 is this? Because whether it is the purity of great emptiness, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because great emptiness is pure, internal emptiness is pure; because internal emptiness is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of great emptiness, the purity of internal emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because great emptiness is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, final emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are pure;

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

Why is this? Because whether it is the purity of great emptiness, the purity of external emptiness through the emptiness of the self-nature of nonexistence, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

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

Because whether it is the purity of great emptiness, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because great emptiness is pure, the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of great emptiness, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because great emptiness is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of great emptiness, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because great emptiness is pure, the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of great emptiness, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

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

Because whether it is the purity of great emptiness, the purity of the four meditative concentrations, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because great emptiness is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of great emptiness, the purity of the four immeasurables and the four formless attainments, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

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

Because whether it is the purity of great emptiness, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because great emptiness is pure, the eight spheres of mastery, the nine successive attainments, and the ten universal spheres are pure; because the eight spheres of mastery, the nine successive attainments, and the ten universal spheres are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of great emptiness, the purity of the eight spheres of mastery, the nine successive attainments, and the ten universal spheres, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

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

Because whether it is the purity of great emptiness, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because great emptiness is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of great emptiness, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

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

Because whether it is the purity of great emptiness, the purity of the gateway to liberation through emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because great emptiness is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of great emptiness, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because great emptiness is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowledge is pure. Why is this? Because whether it is the purity of great emptiness, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti, because great emptiness is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because great emptiness is pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because great emptiness is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of the Buddha’s ten powers, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Because great emptiness is pure, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because great emptiness is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of the Dharma of non-forgetfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because great emptiness is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of the nature of constant equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because great emptiness is pure, knowledge of all things is pure; because knowledge of all things is pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of knowledge of all things, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Because great emptiness 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? Because whether it is the purity of great emptiness, 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 differentiation, and without cessation.

Subhuti, because great emptiness is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because great emptiness is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because great emptiness is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Because great emptiness 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? Because whether it is the purity of great emptiness, 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 differentiation, and without cessation.

Subhuti, because great emptiness is pure, the fruit of the pratyekabuddha is pure; because the fruit of the pratyekabuddha is pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of the fruit of the pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because great emptiness is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of all practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because great emptiness is pure, the unsurpassed perfect awakening of all Buddhas is pure; because the unsurpassed perfect awakening of all Buddhas is pure, omniscient knowledge is pure. Why? Because whether it is the purity of great emptiness, the purity of the unsurpassed perfect awakening of all Buddhas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Furthermore, Subhuti, because emptiness of ultimate meaning is pure, form is pure; because form is pure, omniscient knowledge is pure. Why? Because whether it is the purity of emptiness of ultimate meaning, the purity of form, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Because emptiness of ultimate meaning is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient knowledge is pure. Why? Because whether it is the purity of emptiness of ultimate meaning, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because emptiness of ultimate meaning is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why? Because whether it is the purity of emptiness of ultimate meaning, the purity of the eye ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Because emptiness of ultimate meaning 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? Because whether it is the purity of emptiness of ultimate meaning, 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 differentiation, and without cessation.

Subhuti, because the emptiness of ultimate truth is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the emptiness of ultimate truth, the purity of the form ayatana, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the emptiness of ultimate truth is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the emptiness of ultimate truth, the purity of the eye dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of ultimate truth 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-knowing is pure. Why is this? Whether it is the purity of the emptiness of ultimate truth, the purity of the 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.

Subhuti, because the emptiness of ultimate truth is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the emptiness of ultimate truth, the purity of the ear dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of ultimate truth 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? Whether it is the purity of the emptiness of ultimate truth, 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.

Subhuti, because the emptiness of ultimate truth is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the emptiness of ultimate truth, the purity of the nose dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of ultimate truth 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? Whether it is the purity of the emptiness of ultimate truth, 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.

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

Because the emptiness of ultimate truth 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? Whether it is the purity of the emptiness of ultimate truth, 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.

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

Because the emptiness of ultimate truth 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? Whether it is the purity of the emptiness of ultimate truth, 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.

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

Because the emptiness of ultimate truth 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? Whether it is the purity of the emptiness of ultimate truth, 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.

Subhuti, because the emptiness of ultimate truth is pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of the emptiness of ultimate truth, 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 the emptiness of ultimate truth 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? Whether it is the purity of the emptiness of ultimate truth, 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.

Subhuti! Because the emptiness of ultimate meaning is pure, ignorance is pure; because ignorance is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the emptiness of ultimate meaning, 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 the emptiness of ultimate meaning is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because 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 the emptiness of ultimate meaning, the purity of 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.

Subhuti! Because the emptiness of ultimate meaning is 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 the emptiness of ultimate meaning, the purity of the perfection of generosity, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of ultimate meaning is pure, the perfections of ethical discipline, patience, diligence, meditation, 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 the emptiness of ultimate meaning, the purity of the perfections of ethical discipline through prajnaparamita, 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 emptiness of ultimate meaning is pure, inner emptiness is pure; because inner emptiness is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the emptiness of ultimate meaning, the purity of inner emptiness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of ultimate meaning is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of nonexistence, the emptiness of self-nature,

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

Why? Because whether it is the purity of the emptiness of ultimate meaning, the purity of outer emptiness through the emptiness of the nonexistence of self-nature, 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 emptiness of ultimate meaning is pure, suchness is pure; because suchness is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the emptiness of ultimate meaning, the purity of suchness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of ultimate meaning is pure, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the 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 the emptiness of ultimate meaning, the purity of the dharma realm through the inconceivable realm, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of ultimate meaning 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 the emptiness of ultimate meaning, the purity of the Noble Truth of suffering, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of ultimate meaning 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 the emptiness of ultimate meaning, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of ultimate meaning is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the emptiness of ultimate meaning, the purity of the four meditative absorptions, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of ultimate meaning is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the emptiness of ultimate meaning, the purity of the four immeasurables and the four formless attainments, 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 emptiness of ultimate meaning 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 the emptiness of ultimate meaning, the purity of the eight liberations, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of ultimate meaning 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 the emptiness of ultimate meaning, the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of ultimate meaning is pure, the four establishments of mindfulness are pure; because the four establishments of mindfulness are pure, the knowledge of all knowledge is pure. Why?

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

Why? Because whether it is the purity of the emptiness of ultimate meaning, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the ultimate emptiness of dharmas is pure, the gateway of liberation is pure; because the gateway of liberation is pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the gateway of liberation, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the ultimate emptiness of dharmas is pure, the signless and wishless gateways of liberation are pure; because the signless and wishless gateways of liberation are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the signless and wishless gateways of liberation, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the ten bodhisattva grounds, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because the ultimate emptiness of dharmas is pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the ultimate emptiness of dharmas is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the Dharma of non-forgetfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the ultimate emptiness of dharmas is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the nature of perpetual equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas is pure, the knowledge of all is pure; because the knowledge of all is pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the knowledge of all, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the ultimate emptiness of dharmas 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? Whether it is the purity of the ultimate emptiness of dharmas, 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, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas 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 ultimate emptiness of dharmas, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because the ultimate emptiness of dharmas 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 ultimate emptiness of dharmas, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas 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 ultimate emptiness of dharmas, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Because the ultimate emptiness of dharmas 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 ultimate emptiness of dharmas, 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, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas 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 ultimate emptiness of dharmas, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas 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 ultimate emptiness of dharmas, the purity of all practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because the ultimate emptiness of dharmas is pure, the unsurpassed awakening of the Buddhas is pure; because the unsurpassed awakening of the Buddhas is pure, omniscient knowledge is pure. Why? Whether it is the purity of the ultimate emptiness of dharmas, the purity of the unsurpassed awakening of the Buddhas, or the purity of omniscient knowledge, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

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

Because whether it is the purity of the unconditioned dharma, the purity of form, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished. Because the unconditioned dharma is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the unconditioned dharma, the purity of feeling, perception, formations, and consciousness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the unconditioned dharma, the purity of the eye ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished. Because the unconditioned dharma is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the unconditioned dharma, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the unconditioned dharma, the purity of the form ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished. Because the unconditioned dharma is pure, the sound, odor, taste, tangible-object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible-object, and mental-object ayatanas are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the unconditioned dharma, the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the unconditioned dharma, the purity of the eye dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished. Because the unconditioned dharma is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings produced with eye-contact as their condition are pure; because the form dhatu through the feelings produced with eye-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the unconditioned dharma, the purity of the form dhatu through the feelings produced with eye-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the unconditioned dharma, the purity of the ear dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished. Because the unconditioned dharma is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings produced with ear-contact as their condition are pure; because the sound dhatu through the feelings produced with ear-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the unconditioned dharma, the purity of the sound dhatu through the feelings produced with ear-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the unconditioned dharma, the purity of the nose dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished. Because the unconditioned dharma is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings produced with nose-contact as their condition are pure; because the odor dhatu through the feelings produced with nose-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the unconditioned dharma, the purity of the odor dhatu through the feelings produced with nose-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the unconditioned dharma, the purity of the tongue dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished. Because the unconditioned dharma is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings produced with tongue-contact as their condition are pure; because the taste dhatu through the feelings produced with tongue-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the unconditioned dharma, the purity of the taste dhatu through the feelings produced with tongue-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished.

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

Because whether it is the purity of the unconditioned dharma, the purity of the body dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished. Because the unconditioned dharma is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings produced with body-contact as their condition are pure; because the tangible-object dhatu through the feelings produced with body-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the unconditioned dharma, the purity of the tangible-object dhatu through the feelings produced with body-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished.

Subhuti! Because the unconditioned dharma is pure, the mind dhatu is pure; because the mind dhatu is pure, the wisdom of all-knowledge is pure. Why is this so?

Because whether it is the purity of the unconditioned dharma, the purity of the mind dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished. Because the unconditioned dharma is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings produced with mind-contact as their condition are pure; because the mental-object dhatu through the feelings produced with mind-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why is this so? Because whether it is the purity of the unconditioned dharma, the purity of the mental-object dhatu through the feelings produced with mind-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither cut off nor extinguished.

Subhuti, because the emptiness of conditioned dharmas is pure, the earth element is pure; because the earth element is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the earth element, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Because the emptiness of conditioned dharmas is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Subhuti, because the emptiness of conditioned dharmas is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of ignorance, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Because the emptiness of conditioned dharmas is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Subhuti, because the emptiness of conditioned dharmas is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the perfection of generosity, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Because the emptiness of conditioned dharmas is pure, the perfections of pure morality, patient endurance, diligence, meditative concentration, and prajnaparamita are pure; because pure morality through prajnaparamita are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of pure morality through prajnaparamita, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Subhuti, because the emptiness of conditioned dharmas is pure, internal emptiness is pure; because internal emptiness is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of internal emptiness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Because the emptiness of conditioned dharmas is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of original nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the ungraspable, emptiness of nonbeing, emptiness of self-nature, and emptiness of the self-nature of nonbeing are pure; because external emptiness through the emptiness of the self-nature of nonbeing are pure, the knowledge of all-knowing wisdom is pure.

Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of external emptiness through the emptiness of the self-nature of nonbeing, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Subhuti, because the emptiness of conditioned dharmas is pure, suchness is pure; because suchness is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of suchness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Because the emptiness of conditioned dharmas is pure, the dharma-dhatu, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all-knowing wisdom is pure.

Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Subhuti, because the emptiness of conditioned dharmas is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Because the emptiness of conditioned dharmas 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-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Subhuti, because the emptiness of conditioned dharmas is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the four meditative absorptions, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Because the emptiness of conditioned dharmas is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the four immeasurables and the four formless attainments, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Subhuti, because the emptiness of conditioned dharmas is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the eight liberations, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Because the emptiness of conditioned dharmas is pure, the eight spheres of mastery, the nine successive attainments, and the ten totalities are pure; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are pure, the knowledge of all-knowing wisdom is pure. Why is this? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither severed nor extinguished.

Fascicle 210

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