大般若波羅蜜多經

Volume 05

52

Furthermore, Subhuti! Because the ten bodhisattva grounds are pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva grounds, the purity of form, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the ten bodhisattva grounds are pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva grounds, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the ten bodhisattva grounds are pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva grounds, the purity of the eye ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the ten bodhisattva grounds are pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva grounds, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the ten bodhisattva grounds are pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva grounds, the purity of the form ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the ten bodhisattva grounds are pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva grounds, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the ten bodhisattva grounds are pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva grounds, the purity of the eye dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the ten bodhisattva grounds are pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are pure; because the form dhatu through to the feelings arising with eye-contact as their condition are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva grounds, the purity of the form dhatu through to the feelings arising with eye-contact as their condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the ten bodhisattva grounds are pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva grounds, the purity of the ear dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the ten bodhisattva grounds are pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are pure; because the sound dhatu through to the feelings arising with ear-contact as their condition are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva grounds, the purity of the sound dhatu through to the feelings arising with ear-contact as their condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the ten bodhisattva grounds are pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva grounds, the purity of the nose dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the ten bodhisattva grounds are pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are pure; because the odor dhatu through to the feelings arising with nose-contact as their condition are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva grounds, the purity of the odor dhatu through to the feelings arising with nose-contact as their condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the ten bodhisattva grounds are pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva grounds, the purity of the tongue dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the ten bodhisattva grounds are pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are pure; because the taste dhatu through to the feelings arising with tongue-contact as their condition are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva grounds, the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the ten bodhisattva grounds are pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva grounds, the purity of the body dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the ten bodhisattva grounds are pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are pure; because the tangible-object dhatu through to the feelings arising with body-contact as their condition are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva grounds, the purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the ten bodhisattva grounds are pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva grounds, the purity of the mind dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation. Because the ten bodhisattva grounds are pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition are pure; because the dharma dhatu through to the feelings arising with mind-contact as their condition are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva grounds, the purity of the dharma dhatu through to the feelings arising with mind-contact as their condition, or the purity of the knowledge of all knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti! Because the ten bodhisattva bhumis are pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva bhumis, the purity of the earth dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished. Because the ten bodhisattva bhumis are pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva bhumis, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti! Because the ten bodhisattva bhumis are pure, ignorance is pure; because ignorance is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva bhumis, the purity of ignorance, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished. Because the ten bodhisattva bhumis are 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 knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva bhumis, 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 neither severed nor extinguished.

Subhuti! Because the ten bodhisattva bhumis are pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva bhumis, 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 neither severed nor extinguished. Because the ten bodhisattva bhumis are pure, the perfections of ethical discipline, patient endurance, diligence, meditation, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva bhumis, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti! Because the ten bodhisattva bhumis are pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva bhumis, the purity of the emptiness of internal phenomena, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished. Because the ten bodhisattva bhumis are pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics,

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

Why? Because whether it is the purity of the ten bodhisattva bhumis, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti! Because the ten bodhisattva bhumis are pure, suchness is pure; because suchness is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the ten bodhisattva bhumis, the purity of suchness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished. Because the ten bodhisattva bhumis are pure, the Dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the reality-limit, 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? Because whether it is the purity of the ten bodhisattva bhumis, the purity of the Dharma-dhatu through the inconceivable realm, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti! Because the ten bodhisattva bhumis are 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 ten bodhisattva bhumis, 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 neither severed nor extinguished. Because the ten bodhisattva bhumis are pure, the Noble Truths of the origin of suffering, its cessation, and the path are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva bhumis, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti! Because the ten bodhisattva bhumis are 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 ten bodhisattva bhumis, 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 neither severed nor extinguished. Because the ten bodhisattva bhumis are 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 the ten bodhisattva bhumis, the purity of the four immeasurables and the four formless concentrations, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti! Because the ten bodhisattva bhumis are 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 ten bodhisattva bhumis, 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 neither severed nor extinguished. Because the ten bodhisattva bhumis are pure, the eight spheres of mastery, the nine successive attainments, and the ten universal bases are pure; because the eight spheres of mastery, the nine successive attainments, and the ten universal bases are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the ten bodhisattva bhumis, the purity of the eight spheres of mastery, the nine successive attainments, and the ten universal bases, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti, because the ten bodhisattva grounds are pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ten bodhisattva grounds, the purity of the four foundations of mindfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the ten bodhisattva grounds are pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ten bodhisattva grounds, the purity of the four right efforts through the Noble Eightfold Path, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the ten bodhisattva grounds are pure, the emptiness gateway to liberation is pure; because the emptiness gateway to liberation is pure, omniscient knowledge is pure. Why? Whether it is the purity of the ten bodhisattva grounds, the purity of the emptiness gateway to liberation, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the ten bodhisattva grounds are pure, the signlessness and wishlessness gateways to liberation are pure; because the signlessness and wishlessness gateways to liberation are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ten bodhisattva grounds, the purity of the signlessness and wishlessness gateways to liberation, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

Subhuti, because the ten bodhisattva grounds are 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 ten bodhisattva grounds, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the ten bodhisattva grounds are 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 ten bodhisattva grounds, 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, free from discrimination, and without cessation.

Subhuti, because the ten bodhisattva grounds are pure, the Dharma of never forgetting is pure; because the Dharma of never forgetting is pure, omniscient knowledge is pure. Why? Whether it is the purity of the ten bodhisattva grounds, the purity of the Dharma of never forgetting, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

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

Because the ten bodhisattva grounds 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? Whether it is the purity of the ten bodhisattva grounds, 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, free from discrimination, and without cessation.

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

Subhuti, because the ten bodhisattva grounds are 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 ten bodhisattva grounds, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the ten bodhisattva grounds 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? Whether it is the purity of the ten bodhisattva grounds, 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, free from discrimination, and without cessation.

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

Subhuti, because the ten bodhisattva grounds are pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, omniscient knowledge is pure. Why? Whether it is the purity of the ten bodhisattva grounds, the purity of all the practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

Furthermore, Subhuti! Because the five kinds of eyes are pure, form is pure; because form is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the five kinds of eyes, the purity of form, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the five kinds of eyes are pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the five kinds of eyes, 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, without discrimination, and without cessation.

Subhuti! Because the five kinds of eyes are pure, the eye ayatana is pure; because the eye ayatana is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the five kinds of eyes, the purity of the eye ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the five kinds of eyes are 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?

Whether it is the purity of the five kinds of eyes, 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, without discrimination, and without cessation.

Subhuti! Because the five kinds of eyes are pure, the form ayatana is pure; because the form ayatana is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the five kinds of eyes, the purity of the form ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the five kinds of eyes are 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 wisdom of all-knowledge is pure.

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

Subhuti! Because the five kinds of eyes are pure, the eye dhatu is pure; because the eye dhatu is pure, the wisdom of all-knowledge is pure. Why?

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

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

Subhuti! Because the five kinds of eyes are pure, the ear dhatu is pure; because the ear dhatu is pure, the wisdom of all-knowledge is pure. Why?

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

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

Subhuti! Because the five kinds of eyes are pure, the nose dhatu is pure; because the nose dhatu is pure, the wisdom of all-knowledge is pure. Why?

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

Why? Whether it is the purity of the five kinds of eyes, the purity of the odor dhatu through to the feelings arising with nose-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the five kinds of eyes are pure, the tongue dhatu is pure; because the tongue dhatu is pure, the wisdom of all-knowledge is pure. Why?

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

Why? Whether it is the purity of the five kinds of eyes, the purity of the taste dhatu through to the feelings arising with tongue-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the five kinds of eyes are pure, the body dhatu is pure; because the body dhatu is pure, the wisdom of all-knowledge is pure. Why?

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

Why? Whether it is the purity of the five kinds of eyes, the purity of the tangible-object dhatu through to the feelings arising with body-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the five kinds of eyes are pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of the five kinds of eyes, the purity of the mind dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished. Because the five kinds of eyes are 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 knowledge is pure.

Why is this? Whether it is the purity of the five kinds of eyes, the purity of the dharma dhatu through the feelings arising with mental contact as condition, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti! Because the five kinds of eyes are pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of the five kinds of eyes, the purity of the earth dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished. Because the five kinds of eyes are pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of the five kinds of eyes, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti! Because the five kinds of eyes are pure, ignorance is pure; because ignorance is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of the five kinds of eyes, the purity of ignorance, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished. Because the five kinds of eyes are pure, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and anguish are pure; because formations through aging and death, sorrow, lamentation, suffering, distress, and anguish are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of the five kinds of eyes, the purity of formations through aging and death, sorrow, lamentation, suffering, distress, and anguish, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti! Because the five kinds of eyes are pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of the five kinds of eyes, 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 neither interrupted nor extinguished. Because the five kinds of eyes are pure, the perfections of pure ethical discipline, patience, diligence, meditation, and prajnaparamita are pure; because the perfections of pure ethical discipline through prajnaparamita are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of the five kinds of eyes, the purity of the perfections of pure ethical discipline through prajnaparamita, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti! Because the five kinds of eyes are pure, internal emptiness is pure; because internal emptiness is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of the five kinds of eyes, the purity of internal emptiness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished. Because the five kinds of eyes are pure, external emptiness, internal-and-external 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 nonchange, 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 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 is this? Whether it is the purity of the five kinds of eyes, 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, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti! Because the five kinds of eyes are pure, suchness is pure; because suchness is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of the five kinds of eyes, the purity of suchness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished. Because the five kinds of eyes are 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 ultimate reality, 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 is this? Whether it is the purity of the five kinds of eyes, 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 neither interrupted nor extinguished.

Subhuti! Because the five kinds of eyes are pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all knowledge is pure. Why is this?

Whether it is the purity of the five kinds of eyes, 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 neither interrupted nor extinguished. Because the five kinds of eyes are pure, the Noble Truths of the origin of suffering, its cessation, and the path are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of the five kinds of eyes, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

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

Whether it is the purity of the five kinds of eyes, 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 neither interrupted nor extinguished. Because the five kinds of eyes are pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of the five kinds of eyes, the purity of the four immeasurables and the four formless concentrations, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither interrupted nor extinguished.

Subhuti, because the five kinds of eyes are pure, the eight liberations are pure; because the eight liberations are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the eight liberations, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the five kinds of eyes are 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, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the five kinds of eyes are pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the four foundations of mindfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the five kinds of eyes are pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the four right efforts through the Noble Eightfold Path, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the five kinds of eyes are pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the liberation gateway of emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the five kinds of eyes are pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the liberation gateways of signlessness and wishlessness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the five kinds of eyes are pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the ten bodhisattva grounds, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the five kinds of eyes are 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? Whether it is the purity of the five kinds of eyes, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the five kinds of eyes are 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 is this? Whether it is the purity of the five kinds of eyes, 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, without discrimination, and without cessation.

Subhuti, because the five kinds of eyes are pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the quality of never forgetting, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the five kinds of eyes are pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the nature of constant equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the five kinds of eyes are pure, knowledge of the paths and knowledge of all aspects are pure; because knowledge of the paths and knowledge of all aspects are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of knowledge of the paths and knowledge of all aspects, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the five kinds of eyes are pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the five kinds of eyes are pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the five kinds of eyes are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the five kinds of eyes 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? Whether it is the purity of the five kinds of eyes, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the five kinds of eyes are pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the five kinds of eyes, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the five kinds of eyes are pure, all bodhisattva practices are pure; because all bodhisattva practices are pure, the wisdom of all-knowledge is pure. Why? Whether it is the purity of the five kinds of eyes, the purity of all bodhisattva practices, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the five kinds of eyes are pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the wisdom of all-knowledge is pure. Why? Whether it is the purity of the five kinds of eyes, the purity of the supreme enlightenment of all Buddhas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Furthermore, Subhuti! Because the six superknowledges are pure, form is pure; because form is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished. Because the six superknowledges are pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished.

Subhuti! Because the six superknowledges are pure, the eye ayatana is pure; because the eye ayatana is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished. Because the six superknowledges are 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? Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished.

Subhuti! Because the six superknowledges are pure, the form ayatana is pure; because the form ayatana is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished. Because the six superknowledges are 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 wisdom of all-knowledge is pure.

Why? Whether it is the purity of the six superknowledges, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the six superknowledges are pure, the eye dhatu is pure; because the eye dhatu is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished. Because the six superknowledges are pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through to the feelings arising with eye-contact as condition are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the six superknowledges, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the six superknowledges are pure, the ear dhatu is pure; because the ear dhatu is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished. Because the six superknowledges are pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through to the feelings arising with ear-contact as condition are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the six superknowledges, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the six superknowledges are pure, the nose dhatu is pure; because the nose dhatu is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished. Because the six superknowledges are pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through to the feelings arising with nose-contact as condition are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the six superknowledges, the purity of the odor dhatu through to the feelings arising with nose-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the six superknowledges are pure, the tongue dhatu is pure; because the tongue dhatu is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished. Because the six superknowledges are pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through to the feelings arising with tongue-contact as condition are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the six superknowledges, the purity of the taste dhatu through to the feelings arising with tongue-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the six superknowledges are pure, the body dhatu is pure; because the body dhatu is pure, the wisdom of all-knowledge is pure. Why?

Whether it is the purity of the six superknowledges, 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 interrupted nor extinguished. Because the six superknowledges are pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object dhatu through to the feelings arising with body-contact as condition are pure, the wisdom of all-knowledge is pure.

Why? Whether it is the purity of the six superknowledges, the purity of the tangible-object dhatu through to the feelings arising with body-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

Subhuti! Because the six superknowledges are pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all-knowledge is pure. Why?

Whether it is the purity of the six superknowledges, the purity of the mind dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the six superknowledges are 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-knowledge is pure.

Why? Whether it is the purity of the six superknowledges, the purity of the Dharma dhatu through the feelings arising with mental contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

Whether it is the purity of the six superknowledges, 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 six superknowledges are pure, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the six superknowledges, 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.

Fascicle 233

End