大般若波羅蜜多經

33

Good Subhuti! Because the emptiness of the own-characteristics of dharmas is pure, the inner emptiness of dharmas is pure; because the inner emptiness of dharmas is pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the inner emptiness of dharmas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation. Because the emptiness of the own-characteristics of dharmas is pure, the outer emptiness of dharmas, the inner-and-outer emptiness of dharmas, the emptiness of emptiness of dharmas, the great emptiness of dharmas, the emptiness of ultimate meaning of dharmas, the emptiness of the conditioned of dharmas, the emptiness of the unconditioned of dharmas, the ultimate emptiness of dharmas, the boundless emptiness of dharmas, the emptiness of dispersion of dharmas, the emptiness of non-change of dharmas,

the emptiness of original nature of dharmas, the emptiness of common characteristics of dharmas, the emptiness of all dharmas, the emptiness of the ungraspable of dharmas, the emptiness of nonexistence of dharmas, the emptiness of self-nature of dharmas, and the emptiness of the self-nature of nonexistence of dharmas are pure; because the outer emptiness of dharmas through the emptiness of the self-nature of nonexistence of dharmas are pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the outer emptiness of dharmas through the emptiness of the self-nature of nonexistence of dharmas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation.

Good Subhuti! Because the emptiness of the own-characteristics of dharmas is pure, suchness is pure; because suchness is pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation. Because the emptiness of the own-characteristics of dharmas is pure, the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are pure; because the dharma realm through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the emptiness of the own-characteristics of dharmas, 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 in two, without discrimination, and without cessation.

Good Subhuti! Because the emptiness of the own-characteristics of dharmas 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 so?

Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation. Because the emptiness of the own-characteristics of dharmas 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, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation.

Good Subhuti! Because the emptiness of the own-characteristics of dharmas 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 so?

Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the four meditative absorptions, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation. Because the emptiness of the own-characteristics of dharmas is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the four immeasurables and the four formless concentrations, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation.

Good Subhuti! Because the emptiness of the own-characteristics of dharmas is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation. Because the emptiness of the own-characteristics of dharmas is pure, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation.

Good Subhuti! Because the emptiness of the own-characteristics of dharmas is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation. Because the emptiness of the own-characteristics of dharmas 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 knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the four right efforts through the eightfold Noble Path, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation.

Good Subhuti! Because the emptiness of the own-characteristics of dharmas 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 so?

Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the gateway to liberation through emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation. Because the emptiness of the own-characteristics of dharmas 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 so? Whether it is the purity of the emptiness of the own-characteristics of dharmas, 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 in two, without discrimination, and without cessation.

Good Subhuti! Because the emptiness of the own-characteristics of dharmas is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowledge is pure. Why is this so? Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation.

Good Subhuti! Because the emptiness of the own-characteristics of dharmas is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowledge is pure. Why is this so?

Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation. Because the emptiness of the own-characteristics of dharmas is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowledge is pure.

Why is this so? Whether it is the purity of the emptiness of the own-characteristics of dharmas, the purity of the six superknowledges, or the purity of the knowledge of all-knowledge, they are all nondual, not divided in two, without discrimination, and without cessation.

Subhuti, because the absence of intrinsic characteristics in dharmas is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the ten powers of a Buddha, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the absence of intrinsic characteristics in dharmas is pure, the four fearlessnesses, the four kinds of unhindered understanding, 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 wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the absence of intrinsic characteristics in dharmas is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the quality of never losing mindfulness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the absence of intrinsic characteristics in dharmas is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the nature of constant equanimity, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the absence of intrinsic characteristics in dharmas is pure, the knowledge of all is pure; because the knowledge of all is pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the knowledge of all, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the absence of intrinsic characteristics in dharmas is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the absence of intrinsic characteristics in dharmas is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of all dharani gateways, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the absence of intrinsic characteristics in dharmas is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of all samadhi gateways, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the absence of intrinsic characteristics in dharmas is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the fruit of stream-entry, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the absence of intrinsic characteristics in dharmas is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the absence of intrinsic characteristics in dharmas is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the fruit of a pratyekabuddha, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the absence of intrinsic characteristics in dharmas is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of all practices of great bodhisattvas, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the absence of intrinsic characteristics in dharmas is pure, the supreme awakening of all Buddhas is pure; because the supreme awakening of all Buddhas is pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of intrinsic characteristics in dharmas, the purity of the supreme awakening of all Buddhas, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti, because the absence of common characteristics in dharmas is pure, form is pure; because form is pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of common characteristics in dharmas, the purity of form, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the absence of common characteristics in dharmas is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of common characteristics in dharmas, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the absence of common characteristics in dharmas is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of common characteristics in dharmas, the purity of the eye ayatana, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the absence of common characteristics in dharmas is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, omniscient wisdom is pure. Why? Whether it is the purity of the absence of common characteristics in dharmas, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas unique to the Buddhas are pure, the sense-field of visible form is pure; because the sense-field of visible form is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharmas unique to the Buddhas, the purity of the sense-field of visible form, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas unique to the Buddhas are pure, the sense-fields of sound, odor, taste, touch, and mental objects are pure; because the sense-fields of sound, odor, taste, touch, and mental objects are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharmas unique to the Buddhas, the purity of the sense-fields of sound, odor, taste, touch, and mental objects, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas unique to the Buddhas are pure, the eye-dhatu is pure; because the eye-dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharmas unique to the Buddhas, the purity of the eye-dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas unique to the Buddhas are pure, the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact are pure; because the visible-form dhatu through the feelings arising in dependence upon eye-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharmas unique to the Buddhas, the purity of the visible-form dhatu through the feelings arising in dependence upon eye-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas unique to the Buddhas are pure, the ear-dhatu is pure; because the ear-dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharmas unique to the Buddhas, the purity of the ear-dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas unique to the Buddhas are pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact are pure; because the sound dhatu through the feelings arising in dependence upon ear-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharmas unique to the Buddhas, the purity of the sound dhatu through the feelings arising in dependence upon ear-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas unique to the Buddhas are pure, the nose-dhatu is pure; because the nose-dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharmas unique to the Buddhas, the purity of the nose-dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas unique to the Buddhas are pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact are pure; because the odor dhatu through the feelings arising in dependence upon nose-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharmas unique to the Buddhas, the purity of the odor dhatu through the feelings arising in dependence upon nose-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas unique to the Buddhas are pure, the tongue-dhatu is pure; because the tongue-dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharmas unique to the Buddhas, the purity of the tongue-dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas unique to the Buddhas are pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising in dependence upon tongue-contact are pure; because the taste dhatu through the feelings arising in dependence upon tongue-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharmas unique to the Buddhas, the purity of the taste dhatu through the feelings arising in dependence upon tongue-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas unique to the Buddhas are pure, the body-dhatu is pure; because the body-dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharmas unique to the Buddhas, the purity of the body-dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas unique to the Buddhas are pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising in dependence upon body-contact are pure; because the tangible-object dhatu through the feelings arising in dependence upon body-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharmas unique to the Buddhas, the purity of the tangible-object dhatu through the feelings arising in dependence upon body-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas unique to the Buddhas are pure, the mind-dhatu is pure; because the mind-dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharmas unique to the Buddhas, the purity of the mind-dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dharmas unique to the Buddhas are pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising in dependence upon mind-contact are pure; because the mental-object dhatu through the feelings arising in dependence upon mind-contact are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharmas unique to the Buddhas, the purity of the mental-object dhatu through the feelings arising in dependence upon mind-contact, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharmas unique to the Buddhas are pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowledge is pure. Why is this?

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

Why is this? Whether it is the purity of the dharmas unique to the Buddhas, the purity of the water, fire, air, space, and consciousness dhatus, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the distinct characteristic of dharmas is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the distinct characteristic of dharmas, the purity of ignorance, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because the distinct characteristic of dharmas is pure, volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the distinct characteristic of dharmas, the purity of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because the distinct characteristic of dharmas is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the distinct characteristic of dharmas, the purity of the perfection of generosity, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because the distinct characteristic of dharmas is pure, the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of pure ethical discipline through prajnaparamita are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the distinct characteristic of dharmas, the purity of the perfections of pure ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because the distinct characteristic of dharmas is pure, inner emptiness is pure; because inner emptiness is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the distinct characteristic of dharmas, the purity of inner emptiness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because the distinct characteristic of dharmas is pure, outer emptiness, inner-and-outer 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 the immutable, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence,

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

Why? Whether it is the purity of the distinct characteristic of dharmas, the purity of outer emptiness through the emptiness of the self-nature of nonexistence, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because the distinct characteristic of dharmas is pure, suchness is pure; because suchness is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the distinct characteristic of dharmas, the purity of suchness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because the distinct characteristic of dharmas is pure, the dharma realm, dharma-nature, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of 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-knowing wisdom is pure.

Why? Whether it is the purity of the distinct characteristic of dharmas, the purity of the dharma realm through the inconceivable realm, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because the distinct characteristic of dharmas is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the distinct characteristic of dharmas, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because the distinct characteristic of dharmas is pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the distinct characteristic of dharmas, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because the distinct characteristic of dharmas is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the distinct characteristic of dharmas, the purity of the four meditative absorptions, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because the distinct characteristic of dharmas is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the distinct characteristic of dharmas, the purity of the four immeasurables and the four formless concentrations, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because the distinct characteristic of dharmas is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the distinct characteristic of dharmas, the purity of the eight liberations, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because the distinct characteristic of dharmas is pure, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the distinct characteristic of dharmas, the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti! Because the distinct characteristic of dharmas is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the distinct characteristic of dharmas, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished. Because the distinct characteristic of dharmas 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-knowing wisdom is pure.

Why? Whether it is the purity of the distinct characteristic of dharmas, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, without differentiation, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, the gateway to liberation is pure; because the gateway to liberation is pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the gateway to liberation, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Because the dharmas of distinctive characteristics are pure, the gateways to liberation of signlessness and wishlessness are pure; because the gateways to liberation of signlessness and wishlessness are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the gateways to liberation of signlessness and wishlessness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the five kinds of eyes, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Because the dharmas of distinctive characteristics are pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the six superknowledges, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the ten powers of a Buddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Because the dharmas of distinctive characteristics are pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unshared qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unshared qualities of a Buddha are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the four fearlessnesses through the eighteen unshared qualities of a Buddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, the Dharma of never forgetting is pure; because the Dharma of never forgetting is pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the Dharma of never forgetting, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Because the dharmas of distinctive characteristics are pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the nature of perpetual equanimity, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, the knowledge of all is pure; because the knowledge of all is pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the knowledge of all, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Because the dharmas of distinctive characteristics are pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of all dharani gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Because the dharmas of distinctive characteristics are pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of all samadhi gateways, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the fruit of stream-entry, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Because the dharmas of distinctive characteristics are pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of all the practices of great bodhisattvas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Subhuti, because the dharmas of distinctive characteristics are pure, the supreme awakening of all Buddhas is pure; because the supreme awakening of all Buddhas is pure, the knowledge of all knowledge is pure. Why is this so? Whether it is the purity of the dharmas of distinctive characteristics, the purity of the supreme awakening of all Buddhas, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor extinguished.

Furthermore, Subhuti! Because the emptiness of all dharmas is pure, form is pure; because form is pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of form, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of feeling, perception, formations, and consciousness, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the emptiness of all dharmas is pure, the eye ayatana is pure; because the eye ayatana is pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of the eye ayatana, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the emptiness of all dharmas is pure, the form ayatana is pure; because the form ayatana is pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of the form ayatana, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas is pure, the sound, odor, taste, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the emptiness of all dharmas is pure, the eye dhatu is pure; because the eye dhatu is pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of the eye dhatu, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas 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 the feelings arising conditioned by eye-contact are pure, all-knowledge is pure.

Why is this? Because whether it is the purity of the emptiness of all dharmas, the purity of the form dhatu through the feelings arising conditioned by eye-contact, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the emptiness of all dharmas is pure, the ear dhatu is pure; because the ear dhatu is pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of the ear dhatu, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas 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 the feelings arising conditioned by ear-contact are pure, all-knowledge is pure.

Why is this? Because whether it is the purity of the emptiness of all dharmas, the purity of the sound dhatu through the feelings arising conditioned by ear-contact, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the emptiness of all dharmas is pure, the nose dhatu is pure; because the nose dhatu is pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of the nose dhatu, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas 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 the feelings arising conditioned by nose-contact are pure, all-knowledge is pure.

Why is this? Because whether it is the purity of the emptiness of all dharmas, the purity of the odor dhatu through the feelings arising conditioned by nose-contact, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the emptiness of all dharmas is pure, the tongue dhatu is pure; because the tongue dhatu is pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of the tongue dhatu, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas 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 the feelings arising conditioned by tongue-contact are pure, all-knowledge is pure.

Why is this? Because whether it is the purity of the emptiness of all dharmas, the purity of the taste dhatu through the feelings arising conditioned by tongue-contact, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the emptiness of all dharmas is pure, the body dhatu is pure; because the body dhatu is pure, all-knowledge is pure. Why is this?

Because whether it is the purity of the emptiness of all dharmas, the purity of the body dhatu, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas is pure, the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising conditioned by body-contact are pure; because the touch dhatu through the feelings arising conditioned by body-contact are pure, all-knowledge is pure.

Why is this? Because whether it is the purity of the emptiness of all dharmas, the purity of the touch dhatu through the feelings arising conditioned by body-contact, or the purity of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the emptiness of all dharmas is pure, the mind element is pure; because the mind element is pure, the knowledge of all-knowing knowledge is pure. Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of the mind element, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Because the emptiness of all dharmas is pure, the dharma element, the mind-consciousness element, contact of the mind, and the feelings that arise with contact of the mind as their condition are pure; because the dharma element through the feelings that arise with contact of the mind as their condition are pure, the knowledge of all-knowing knowledge is pure. Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of the dharma element through the feelings that arise with contact of the mind as their condition, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the emptiness of all dharmas is pure, the earth element is pure; because the earth element is pure, the knowledge of all-knowing knowledge is pure. Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of the earth element, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Because the emptiness of all dharmas is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the knowledge of all-knowing knowledge is pure. Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the emptiness of all dharmas is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowing knowledge is pure. Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of ignorance, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Because the emptiness of all dharmas is pure, volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowing knowledge is pure. Why is this so?

Whether it is the purity of the emptiness of all dharmas, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the emptiness of all dharmas is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowing knowledge is pure. Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of the perfection of generosity, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Because the emptiness of all dharmas is pure, the perfections of ethical discipline, patient endurance, diligence, meditation, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the knowledge of all-knowing knowledge is pure. Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the emptiness of all dharmas is pure, internal emptiness is pure; because internal emptiness is pure, the knowledge of all-knowing knowledge is pure. Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of internal emptiness, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Because the emptiness of all dharmas 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 essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of non-apprehensibility, the emptiness of nonexistence, the emptiness of own-nature, and the emptiness of the own-nature of nonexistence are pure; because external emptiness through the emptiness of the own-nature of nonexistence are pure, the knowledge of all-knowing knowledge is pure.

Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of external emptiness through the emptiness of the own-nature of nonexistence, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

Subhuti, because the emptiness of all dharmas is pure, suchness is pure; because suchness is pure, the knowledge of all-knowing knowledge is pure. Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of suchness, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

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

Why is this so? Whether it is the purity of the emptiness of all dharmas, the purity of the dharma realm through the inconceivable realm, or the purity of the knowledge of all-knowing knowledge, they are all nondual, without division into two, without discrimination, and without cessation.

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