大般若波羅蜜多經

XXXIV. CHAPTER: DIFFICULT TO UNDERSTAND AND BELIEVE

87

Furthermore, Subhuti! Because all-knowledge is pure, form is pure; because form is pure, the ten totalities are pure. Why is this? Whether it is the purity of all-knowledge, the purity of form, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because all-knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the ten totalities are pure. Why is this? Whether it is the purity of all-knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because all-knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the ten totalities are pure. Why is this? Whether it is the purity of all-knowledge, the purity of the eye ayatana, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because all-knowledge is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the ten totalities are pure. Why is this? Whether it is the purity of all-knowledge, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because all-knowledge is pure, the form ayatana is pure; because the form ayatana is pure, the ten totalities are pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the form ayatana, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because all-knowledge 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 ten totalities are pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the ten totalities are pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the eye dhatu, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because all-knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are pure; because the form dhatu through to the feelings arising conditioned by eye-contact are pure, the ten totalities are pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the form dhatu through to the feelings arising conditioned by eye-contact, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because all-knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the ten totalities are pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the ear dhatu, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because all-knowledge is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising conditioned by ear-contact are pure; because the sound dhatu through to the feelings arising conditioned by ear-contact are pure, the ten totalities are pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the sound dhatu through to the feelings arising conditioned by ear-contact, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because all-knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the ten totalities are pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the nose dhatu, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because all-knowledge is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising conditioned by nose-contact are pure; because the odor dhatu through to the feelings arising conditioned by nose-contact are pure, the ten totalities are pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the odor dhatu through to the feelings arising conditioned by nose-contact, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because all-knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the ten totalities are pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the tongue dhatu, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because all-knowledge is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising conditioned by tongue-contact are pure; because the taste dhatu through to the feelings arising conditioned by tongue-contact are pure, the ten totalities are pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the taste dhatu through to the feelings arising conditioned by tongue-contact, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because all-knowledge is pure, the body dhatu is pure; because the body dhatu is pure, the ten totalities are pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the body dhatu, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because all-knowledge is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact are pure; because the tangible-object dhatu through to the feelings arising conditioned by body-contact are pure, the ten totalities are pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the tangible-object dhatu through to the feelings arising conditioned by body-contact, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti! Because all-knowledge is pure, the mind dhatu is pure; because the mind dhatu is pure, the ten totalities are pure. Why is this?

Whether it is the purity of all-knowledge, the purity of the mind dhatu, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation. Because all-knowledge is pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising conditioned by mind-contact are pure; because the dharma dhatu through to the feelings arising conditioned by mind-contact are pure, the ten totalities are pure.

Why is this? Whether it is the purity of all-knowledge, the purity of the dharma dhatu through to the feelings arising conditioned by mind-contact, or the purity of the ten totalities, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the wisdom of all-knowledge is pure, the earth element is pure; because the earth element is pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the earth element, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, the elements of water, fire, wind, space, and consciousness are pure; because the elements of water, fire, wind, space, and consciousness are pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the elements of water, fire, wind, space, and consciousness, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, ignorance is pure; because ignorance is pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of ignorance, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the wisdom of all-knowledge is pure, the perfections of moral discipline, patient acceptance, diligence, meditation, and prajnaparamita are pure; because the perfections of moral discipline through prajnaparamita are pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the perfections of moral discipline through prajnaparamita, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the emptiness of internal phenomena, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure;

because the emptiness of external phenomena through the emptiness of the self-nature of nonexistence are pure, the ten totalities are pure.

Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, suchness is pure; because suchness is pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of suchness, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, the dhatu of phenomena, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding nature of phenomena, the reality-limit, the realm of space, and the inconceivable realm are pure; because the dhatu of phenomena through the inconceivable realm are pure, the ten totalities are pure.

Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the dhatu of phenomena through the inconceivable realm, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the Noble Truth of suffering, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge 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 ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the four meditative absorptions, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the four immeasurables and the four formless concentrations, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the wisdom of all-knowledge is pure, the eight liberations are pure; because the eight liberations are pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the eight liberations, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the wisdom of all-knowledge is pure, the eight spheres of mastery and the nine successive attainments are pure; because the eight spheres of mastery and the nine successive attainments are pure, the ten totalities are pure. Why is this? Because whether it is the purity of the wisdom of all-knowledge, the purity of the eight spheres of mastery and the nine successive attainments, or the purity of the ten totalities, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because omniscient knowledge is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, the ten spheres of totality are pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the four right efforts through the eightfold noble path, or the purity of the ten spheres of totality, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

Subhuti, because omniscient knowledge is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the ten spheres of totality are pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the ten powers of a Buddha, or the purity of the ten spheres of totality, they are all nondual, not divided into two, without discrimination, and without cessation.

Because omniscient knowledge is pure, the four fearlessnesses, the four unhindered 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, the ten spheres of totality are pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the ten spheres of totality, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because omniscient knowledge is pure, the Dharma of never losing mindfulness is pure; because the Dharma of never losing mindfulness is pure, the ten spheres of totality are pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the Dharma of never losing mindfulness, or the purity of the ten spheres of totality, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Because omniscient knowledge is pure, knowledge of the aspects of the path and knowledge of all aspects are pure; because knowledge of the aspects of the path and knowledge of all aspects are pure, the ten spheres of totality are pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of knowledge of the aspects of the path and knowledge of all aspects, or the purity of the ten spheres of totality, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Because omniscient knowledge is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the ten spheres of totality are pure. Why is this? Whether it is the purity of omniscient knowledge, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the ten spheres of totality, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

Furthermore, Subhuti! Because the knowledge of all-knowledge is pure, form is pure; because form is pure, the four establishments of mindfulness are pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of form, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the four establishments of mindfulness are pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of feeling, perception, formations, and consciousness, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the eye ayatana is pure; because the eye ayatana is pure, the four establishments of mindfulness are pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the eye ayatana, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the four establishments of mindfulness are pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the form ayatana is pure; because the form ayatana is pure, the four establishments of mindfulness are pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the form ayatana, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge 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 four establishments of mindfulness are pure.

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

Subhuti! Because the knowledge of all-knowledge is pure, the eye dhatu is pure; because the eye dhatu is pure, the four establishments of mindfulness are pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the eye dhatu, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are pure; because the form dhatu through to the feelings arising conditioned by eye-contact are pure, the four establishments of mindfulness are pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the form dhatu through to the feelings arising conditioned by eye-contact, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the ear dhatu is pure; because the ear dhatu is pure, the four establishments of mindfulness are pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the ear dhatu, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising conditioned by ear-contact are pure; because the sound dhatu through to the feelings arising conditioned by ear-contact are pure, the four establishments of mindfulness are pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the sound dhatu through to the feelings arising conditioned by ear-contact, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the nose dhatu is pure; because the nose dhatu is pure, the four establishments of mindfulness are pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the nose dhatu, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising conditioned by nose-contact are pure; because the odor dhatu through to the feelings arising conditioned by nose-contact are pure, the four establishments of mindfulness are pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the odor dhatu through to the feelings arising conditioned by nose-contact, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the four establishments of mindfulness are pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the tongue dhatu, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising conditioned by tongue-contact are pure; because the taste dhatu through to the feelings arising conditioned by tongue-contact are pure, the four establishments of mindfulness are pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the taste dhatu through to the feelings arising conditioned by tongue-contact, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the knowledge of all-knowledge is pure, the body dhatu is pure; because the body dhatu is pure, the four establishments of mindfulness are pure. Why?

Whether it is the purity of the knowledge of all-knowledge, the purity of the body dhatu, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation. Because the knowledge of all-knowledge is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact are pure; because the tangible-object dhatu through to the feelings arising conditioned by body-contact are pure, the four establishments of mindfulness are pure.

Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the tangible-object dhatu through to the feelings arising conditioned by body-contact, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all aspects is pure, the mind dhatu is pure; because the mind dhatu is pure, the four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of the mind dhatu, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all aspects 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 four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of the dharma dhatu through the feelings arising with mental contact as condition, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all aspects is pure, the earth dhatu is pure; because the earth dhatu is pure, the four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of the earth dhatu, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the knowledge of all aspects is pure, ignorance is pure; because ignorance is pure, the four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of ignorance, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the knowledge of all aspects is pure, the prajnaparamita of generosity is pure; because the prajnaparamita of generosity is pure, the four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of the prajnaparamita of generosity, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all aspects is pure, the prajnaparamitas of pure morality, patient acceptance, diligence, meditative concentration, and wisdom are pure; because the prajnaparamitas of pure morality through wisdom are pure, the four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of the prajnaparamitas of pure morality through wisdom, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all aspects is pure, internal emptiness is pure; because internal emptiness is pure, the four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of internal emptiness, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all aspects is 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, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing are pure; because external emptiness through the emptiness of the self-nature of nonbeing are pure, the four establishments of mindfulness are pure.

Why is this? Whether it is the purity of the knowledge of all aspects, the purity of external emptiness through the emptiness of the self-nature of nonbeing, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all aspects is pure, suchness is pure; because suchness is pure, the four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of suchness, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all aspects is pure, the dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, 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 four establishments of mindfulness are pure.

Why is this? Whether it is the purity of the knowledge of all aspects, the purity of the dharma dhatu through the inconceivable realm, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the knowledge of all aspects 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 four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all aspects is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, the four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of the four meditative concentrations, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all aspects is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the four establishments of mindfulness are pure. Why is this? Whether it is the purity of the knowledge of all aspects, the purity of the four immeasurables and the four formless concentrations, or the purity of the four establishments of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the eight liberations are pure; because the eight liberations are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the eight liberations, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the knowledge of all-knowledge is pure, the four right efforts are pure; because the four right efforts are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the four right efforts, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, 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 bases of spiritual power through the Noble Eightfold Path are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the four bases of spiritual power through the Noble Eightfold Path, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the gateway to liberation through emptiness, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Because the knowledge of all-knowledge is pure, the six superknowledges are pure; because the six superknowledges are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the six superknowledges, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the ten powers of a Buddha, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge 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, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the Dharma of non-forgetfulness, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the nature of perpetual equanimity, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the knowledge of all-knowledge is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the knowledge of all-knowledge is pure, all dharani gateways are pure; because all dharani gateways are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of all dharani gateways, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the knowledge of all-knowledge is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of all samadhi gateways, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the knowledge of all-knowledge is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the four foundations of mindfulness are pure. Why? Whether it is the purity of the knowledge of all-knowledge, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the four foundations of mindfulness, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the wisdom of omniscience is pure, the attainment of a pratyekabuddha is pure; because the attainment of a pratyekabuddha is pure, the four foundations of mindfulness are pure. Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the attainment of a pratyekabuddha, or the purity of the four foundations of mindfulness, they are all nondual, undivided, without discrimination, and without cessation.

Subhuti! Because the wisdom of omniscience is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the four foundations of mindfulness are pure. Why is this? Whether it is the purity of the wisdom of omniscience, the purity of all practices of great bodhisattvas, or the purity of the four foundations of mindfulness, they are all nondual, undivided, without discrimination, and without cessation.

Subhuti! Because the wisdom of omniscience is pure, the unsurpassed enlightenment of all Buddhas is pure; because the unsurpassed enlightenment of all Buddhas is pure, the four foundations of mindfulness are pure. Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the unsurpassed enlightenment of all Buddhas, or the purity of the four foundations of mindfulness, they are all nondual, undivided, without discrimination, and without cessation.

Furthermore, Subhuti! Because the wisdom of omniscience is pure, form is pure; because form is pure, the four right efforts are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of form, or the purity of the four right efforts, they are all nondual, undivided, without discrimination, and without cessation. Because the wisdom of omniscience is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the four right efforts are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of feeling, perception, formations, and consciousness, or the purity of the four right efforts, they are all nondual, undivided, without discrimination, and without cessation.

Subhuti! Because the wisdom of omniscience is pure, the eye ayatana is pure; because the eye ayatana is pure, the four right efforts are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of the eye ayatana, or the purity of the four right efforts, they are all nondual, undivided, without discrimination, and without cessation. Because the wisdom of omniscience is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the four right efforts are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the four right efforts, they are all nondual, undivided, without discrimination, and without cessation.

Subhuti! Because the wisdom of omniscience is pure, the form ayatana is pure; because the form ayatana is pure, the four right efforts are pure. Why is this?

Whether it is the purity of the wisdom of omniscience, the purity of the form ayatana, or the purity of the four right efforts, they are all nondual, undivided, without discrimination, and without cessation. Because the wisdom of omniscience 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 four right efforts are pure.

Why is this? Whether it is the purity of the wisdom of omniscience, the purity of the sound, odor, taste, tangible object, and dharma ayatanas, or the purity of the four right efforts, they are all nondual, undivided, without discrimination, and without cessation.

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