大般若波羅蜜多經

32

Subhuti, because the emptiness of non-change is 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 emptiness of non-change, 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 differentiation, and without cessation.

Because the emptiness of non-change is pure, the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of ethical discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-change, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the emptiness of non-change is 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 emptiness of non-change, the purity of internal emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Because the emptiness of non-change 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because external emptiness through the emptiness of the self-nature of nonexistence are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the emptiness of non-change, the purity of external emptiness through the emptiness of the self-nature of nonexistence, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the emptiness of non-change is 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 emptiness of non-change, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Because the emptiness of non-change is pure, the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the 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 emptiness of non-change, 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 differentiation, and without cessation.

Subhuti, because the emptiness of non-change is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-change, 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 differentiation, and without cessation.

Because the emptiness of non-change is pure, the Noble Truths of the origin, cessation, and path are pure; because the Noble Truths of the origin, cessation, and path are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-change, the purity of the Noble Truths of the origin, cessation, and path, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the emptiness of non-change is 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 emptiness of non-change, 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 differentiation, and without cessation.

Because the emptiness of non-change is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-change, the purity of the four immeasurables and the four formless absorptions, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti, because the emptiness of non-change is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-change, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Because the emptiness of non-change is pure, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-change, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

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

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

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

Because the emptiness of non-change is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-change, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the emptiness of the unchanging is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient knowledge is pure. Why is this so? Because whether it is the purity of the emptiness of the unchanging, 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 emptiness of the unchanging is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why is this so?

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

Because whether it is the purity of the emptiness of the unchanging, 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 emptiness of the unchanging is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, omniscient knowledge is pure. Why is this so?

Because whether it is the purity of the emptiness of the unchanging, 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 emptiness of the unchanging 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, omniscient knowledge is pure.

Why is this so? Because whether it is the purity of the emptiness of the unchanging, 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 emptiness of the unchanging is pure, the Dharma of never losing mindfulness is pure; because the Dharma of never losing mindfulness is pure, omniscient knowledge is pure. Why is this so?

Because whether it is the purity of the emptiness of the unchanging, the purity of the Dharma of never losing mindfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of the unchanging is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure.

Why is this so? Because whether it is the purity of the emptiness of the unchanging, 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 emptiness of the unchanging is pure, knowledge of all is pure; because knowledge of all is pure, omniscient knowledge is pure. Why is this so?

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

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

Subhuti! Because the emptiness of the unchanging is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why is this so?

Because whether it is the purity of the emptiness of the unchanging, 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 emptiness of the unchanging is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why is this so?

Because whether it is the purity of the emptiness of the unchanging, 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 emptiness of the unchanging is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why is this so?

Because whether it is the purity of the emptiness of the unchanging, 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 emptiness of the unchanging is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, omniscient knowledge is pure.

Why is this so? Because whether it is the purity of the emptiness of the unchanging, 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 emptiness of the unchanging is pure, the fruit of pratyekabuddhahood is pure; because the fruit of pratyekabuddhahood is pure, omniscient knowledge is pure. Why is this so? Because whether it is the purity of the emptiness of the unchanging, the purity of the fruit of pratyekabuddhahood, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti! Because the emptiness of the unchanging is pure, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, omniscient knowledge is pure. Why is this so? Because whether it is the purity of the emptiness of the unchanging, the purity of the supreme enlightenment of all Buddhas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti! Because the emptiness of intrinsic nature is pure, form is pure; because form is pure, omniscient knowledge is pure. Why is this so?

Because whether it is the purity of the emptiness of intrinsic nature, the purity of form, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of intrinsic nature is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient knowledge is pure.

Why is this so? Because whether it is the purity of the emptiness of intrinsic nature, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas devoid of intrinsic nature are pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why?

Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the eye ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because dharmas devoid of intrinsic nature are pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, omniscient knowledge is pure.

Why? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because dharmas devoid of intrinsic nature are pure, the visible-form ayatana is pure; because the visible-form ayatana is pure, omniscient knowledge is pure. Why?

Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the visible-form ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because dharmas devoid of intrinsic nature are pure, the sound, odor, taste, tangible-object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible-object, and mental-object ayatanas are pure, omniscient knowledge is pure.

Why? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because dharmas devoid of intrinsic nature are pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient knowledge is pure. Why?

Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the eye dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because dharmas devoid of intrinsic nature are pure, the visible-form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are pure; because the visible-form dhatu through to the feelings arising with eye contact as their condition are pure, omniscient knowledge is pure.

Why? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the visible-form dhatu through to the feelings arising with eye contact as their condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because dharmas devoid of intrinsic nature are pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient knowledge is pure. Why?

Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the ear dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because dharmas devoid of intrinsic nature 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, omniscient knowledge is pure.

Why? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the sound dhatu through to the feelings arising with ear contact as their condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because dharmas devoid of intrinsic nature are pure, the nose dhatu is pure; because the nose dhatu is pure, omniscient knowledge is pure. Why?

Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the nose dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because dharmas devoid of intrinsic nature 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, omniscient knowledge is pure.

Why? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the odor dhatu through to the feelings arising with nose contact as their condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because dharmas devoid of intrinsic nature are pure, the tongue dhatu is pure; because the tongue dhatu is pure, omniscient knowledge is pure. Why?

Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the tongue dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because dharmas devoid of intrinsic nature 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, omniscient knowledge is pure.

Why? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the taste dhatu through to the feelings arising with tongue contact as their condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because dharmas devoid of intrinsic nature are pure, the body dhatu is pure; because the body dhatu is pure, omniscient knowledge is pure. Why?

Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the body dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because dharmas devoid of intrinsic nature 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, omniscient knowledge is pure.

Why? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the tangible-object dhatu through to the feelings arising with body contact as their condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because dharmas devoid of intrinsic nature are pure, the mind dhatu is pure; because the mind dhatu is pure, omniscient knowledge is pure. Why?

Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the mind dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because dharmas devoid of intrinsic nature are pure, the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as their condition are pure; because the mental-object dhatu through to the feelings arising with mental contact as their condition are pure, omniscient knowledge is pure.

Why? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the mental-object dhatu through to the feelings arising with mental contact as their condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti, because the emptiness of intrinsic nature is pure, the earth element is pure; because the earth element is pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the earth element, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of intrinsic nature is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the water, fire, wind, space, and consciousness elements, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of intrinsic nature is pure, ignorance is pure; because ignorance is pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of ignorance, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the emptiness of intrinsic nature is pure, the perfection of generosity is pure; because the perfection of generosity is pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the perfection of generosity, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of intrinsic nature is pure, the perfections of moral discipline, patience, diligence, meditation, and prajnaparamita are pure; because the perfection of moral discipline through prajnaparamita are pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the perfection of moral discipline through prajnaparamita, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of intrinsic nature is pure, internal emptiness is pure; because internal emptiness is pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of internal emptiness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of intrinsic nature is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, 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, omniscient wisdom is pure.

Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of external emptiness through the emptiness of the intrinsic nature of nonexistence, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of intrinsic nature is pure, suchness is pure; because suchness is pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of suchness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the dharma-dhatu through the inconceivable realm, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of intrinsic nature is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the Noble Truth of suffering, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of intrinsic nature is pure, the Noble Truths of the origin of suffering, its cessation, and the path are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of intrinsic nature is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the four meditative absorptions, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of intrinsic nature is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the four immeasurables and the four formless absorptions, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of intrinsic nature is pure, the eight liberations are pure; because the eight liberations are pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the eight liberations, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of intrinsic nature is pure, the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres are pure, omniscient wisdom is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totality spheres, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the four foundations of mindfulness, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Because dharmas are devoid of intrinsic nature, they are pure, and therefore the four right efforts, the four bases of supernatural 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 wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the four right efforts through the eightfold noble path, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore the liberation door of emptiness is pure; because the liberation door of emptiness is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the liberation door of emptiness, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Because dharmas are devoid of intrinsic nature, they are pure, and therefore the liberation doors of signlessness and wishlessness are pure; because the liberation doors of signlessness and wishlessness are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the liberation doors of signlessness and wishlessness, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the ten bodhisattva grounds, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore the five kinds of eyes are pure; because the five kinds of eyes are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the five kinds of eyes, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Because dharmas are devoid of intrinsic nature, they are pure, and therefore the six superknowledges are pure; because the six superknowledges are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the six superknowledges, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the ten powers of a Buddha, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Because dharmas are devoid of intrinsic nature, they are pure, and therefore the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the wisdom of omniscience is pure. Why is this?

Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the Dharma of non-forgetfulness, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Because dharmas are devoid of intrinsic nature, they are pure, and therefore the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the nature of constant equanimity, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore the knowledge of all is pure; because the knowledge of all is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the knowledge of all, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Because dharmas are devoid of intrinsic nature, they are pure, and therefore 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 wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore all dharani doors are pure; because all dharani doors are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of all dharani doors, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Because dharmas are devoid of intrinsic nature, they are pure, and therefore all samadhi doors are pure; because all samadhi doors are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of all samadhi doors, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the fruit of stream-entry, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Because dharmas are devoid of intrinsic nature, they are pure, and therefore the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti, because dharmas are devoid of intrinsic nature, they are pure, and therefore the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the wisdom of omniscience is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the fruit of a pratyekabuddha, or the purity of the wisdom of omniscience, they are all nondual, without division into two, free from discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, all bodhisattva practices are pure; because all bodhisattva practices are pure, the knowledge of all things is pure. Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of all bodhisattva practices, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, the knowledge of all things is pure. Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the supreme enlightenment of all Buddhas, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Furthermore, Subhuti! Because dharmas are pure in being devoid of intrinsic characteristics, form is pure; because form is pure, the knowledge of all things is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of form, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because dharmas are pure in being devoid of intrinsic characteristics, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all things is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic characteristics, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all things is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the eye ayatana, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because dharmas are pure in being devoid of intrinsic characteristics, 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 things is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic characteristics, the form ayatana is pure; because the form ayatana is pure, the knowledge of all things is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the form ayatana, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because dharmas are pure in being devoid of intrinsic characteristics, the sound, odor, taste, tangible-object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible-object, and mental-object ayatanas are pure, the knowledge of all things is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic characteristics, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all things is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the eye dhatu, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because dharmas are pure in being devoid of intrinsic characteristics, 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 knowledge of all things is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the form dhatu through to the feelings arising with eye contact as condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic characteristics, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all things is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the ear dhatu, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because dharmas are pure in being devoid of intrinsic characteristics, 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 knowledge of all things is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the sound dhatu through to the feelings arising with ear contact as condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic characteristics, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all things is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the nose dhatu, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because dharmas are pure in being devoid of intrinsic characteristics, 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 knowledge of all things is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the odor dhatu through to the feelings arising with nose contact as condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic characteristics, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all things is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the tongue dhatu, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because dharmas are pure in being devoid of intrinsic characteristics, 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 knowledge of all things is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the taste dhatu through to the feelings arising with tongue contact as condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic characteristics, the body dhatu is pure; because the body dhatu is pure, the knowledge of all things is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the body dhatu, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation. Because dharmas are pure in being devoid of intrinsic characteristics, 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 knowledge of all things is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of the tangible-object dhatu through to the feelings arising with body contact as condition, or the purity of the knowledge of all things, they are all nondual, not divided into two, undiscriminated, and not subject to cessation.

Subhuti, because dharmas are pure in being devoid of intrinsic characteristics, 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 dharmas in being devoid of intrinsic characteristics, 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 not subject to annihilation.

Because dharmas are pure in being devoid of intrinsic characteristics, 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 dharmas in being devoid of intrinsic characteristics, 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 not subject to annihilation.

Subhuti, because dharmas are pure in being devoid of intrinsic characteristics, 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 dharmas in being devoid of intrinsic characteristics, 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 not subject to annihilation.

Because dharmas are pure in being devoid of intrinsic characteristics, 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 dharmas in being devoid of intrinsic characteristics, 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 not subject to annihilation.

Subhuti, because dharmas are pure in being devoid of intrinsic characteristics, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Because dharmas are pure in being devoid of intrinsic characteristics, 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 is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, 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 not subject to annihilation.

Subhuti, because dharmas are pure in being devoid of intrinsic characteristics, 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 dharmas in being devoid of intrinsic characteristics, 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 not subject to annihilation.

Because dharmas are pure in being devoid of intrinsic characteristics, the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of dharmas in being devoid of intrinsic characteristics, 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 not subject to annihilation.

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