大般若波羅蜜多經

34

Subhuti! Because the emptiness of all dharmas is pure, the noble truth of suffering is pure; because the noble truth of suffering is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the noble truth of suffering, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the emptiness of all dharmas, the purity of the noble truths of the origin, cessation, and path, or the purity of the wisdom 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 four dhyanas are pure; because the four dhyanas are pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the four dhyanas, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the emptiness of all dharmas, the purity of the four immeasurables and the four formless concentrations, or the purity of the wisdom 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 eight liberations are pure; because the eight liberations are pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the eight liberations, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas is pure, the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the emptiness of all dharmas, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality, or the purity of the wisdom 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 four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the four foundations of mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all 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 eight factors of the noble path are pure; because the four right efforts through the eight factors of the noble path are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the emptiness of all dharmas, the purity of the four right efforts through the eight factors of the noble path, or the purity of the wisdom 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 gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the gateway to liberation through emptiness, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the emptiness of all dharmas, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the wisdom 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 ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the wisdom of all-knowledge is pure. Why? Because whether it is the purity of the emptiness of all dharmas, the purity of the ten bodhisattva grounds, or the purity of the wisdom 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 five kinds of eyes are pure; because the five kinds of eyes are pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the five kinds of eyes, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas is pure, the six superknowledges are pure; because the six superknowledges are pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the six superknowledges, or the purity of the wisdom 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 ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the ten powers of a Buddha, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas is pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the emptiness of all dharmas, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the wisdom 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 Dharma of never losing mindfulness is pure; because the Dharma of never losing mindfulness is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the Dharma of never losing mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the emptiness of all dharmas is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the emptiness of all dharmas, the purity of the nature of constant equanimity, or the purity of the wisdom 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 knowledge of all is pure; because the knowledge of all is pure, omniscient knowledge is pure. Why?

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

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

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

Subhuti! Because the emptiness of all dharmas is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the emptiness of all dharmas, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the emptiness of all dharmas is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the emptiness of all dharmas, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

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

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

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

Furthermore, Subhuti! Because the emptiness of nonapprehensibility is pure, form is pure; because form is pure, omniscient knowledge is pure. Why?

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

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

Subhuti! Because the emptiness of nonapprehensibility is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the emptiness of nonapprehensibility, the purity of the eye ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the emptiness of nonapprehensibility is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the emptiness of nonapprehensibility, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the emptiness of nonapprehensibility is pure, the form ayatana is pure; because the form ayatana is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the emptiness of nonapprehensibility, the purity of the form ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the emptiness of nonapprehensibility is pure, the sound, odor, taste, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the emptiness of nonapprehensibility, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the emptiness of nonapprehensibility is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the emptiness of nonapprehensibility, the purity of the eye dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the emptiness of nonapprehensibility is pure, the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition are pure; because the form dhatu through the feelings arising with eye contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the emptiness of nonapprehensibility, the purity of the form dhatu through the feelings arising with eye contact as condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the ear dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because of the purity of the unapprehendable emptiness of dharmas, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through the feelings arising with ear-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation.

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

Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the nose dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because of the purity of the unapprehendable emptiness of dharmas, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through the feelings arising with nose-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation.

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

Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the tongue dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because of the purity of the unapprehendable emptiness of dharmas, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through the feelings arising with tongue-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation.

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

Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the body dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because of the purity of the unapprehendable emptiness of dharmas, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because of the purity of the unapprehendable emptiness of dharmas, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all-knowledge is pure. Why?

Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the mind dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because of the purity of the unapprehendable emptiness of dharmas, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the dharma dhatu through the feelings arising with mind-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the dharma dhatu through the feelings arising with mind-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because of the purity of the unapprehendable emptiness of dharmas, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowledge is pure. Why?

Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the earth dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because of the purity of the unapprehendable emptiness of dharmas, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because of the purity of the unapprehendable emptiness of dharmas, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why?

Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because of the purity of the unapprehendable emptiness of dharmas, 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? Whether it is the purity of the unapprehendable emptiness of dharmas, 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, without duality, without discrimination, and without cessation.

Subhuti! Because of the purity of the unapprehendable emptiness of dharmas, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowledge is pure. Why?

Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the perfection of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because of the purity of the unapprehendable emptiness of dharmas, the perfections of moral discipline, patience, vigor, meditative concentration, and prajnaparamita are pure; because the perfection of moral discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the unapprehendable emptiness of dharmas, the purity of the perfection of moral discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the purity of the emptiness of dharmas cannot be apprehended, 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 dharmas that cannot be apprehended, the purity of internal emptiness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the purity of the emptiness of dharmas cannot be apprehended, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of nonexistence, emptiness of self-nature,

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

Why is this? Whether it is the purity of the emptiness of dharmas that cannot be apprehended, 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 discrimination, and without cessation.

Subhuti! Because the purity of the emptiness of dharmas cannot be apprehended, 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 dharmas that cannot be apprehended, the purity of suchness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the purity of the emptiness of dharmas cannot be apprehended, 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 dharmas that cannot be apprehended, the purity of the dharma realm through the inconceivable realm, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the purity of the emptiness of dharmas cannot be apprehended, 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 dharmas that cannot be apprehended, the purity of the Noble Truth of suffering, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the purity of the emptiness of dharmas cannot be apprehended, the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of the emptiness of dharmas that cannot be apprehended, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the purity of the emptiness of dharmas cannot be apprehended, 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 dharmas that cannot be apprehended, the purity of the four meditative absorptions, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the purity of the emptiness of dharmas cannot be apprehended, 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 dharmas that cannot be apprehended, 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 discrimination, and without cessation.

Subhuti! Because the purity of the emptiness of dharmas cannot be apprehended, 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 dharmas that cannot be apprehended, the purity of the eight liberations, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the purity of the emptiness of dharmas cannot be apprehended, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure, the knowledge of all knowledge is pure.

Why is this? Whether it is the purity of the emptiness of dharmas that cannot be apprehended, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the purity of the emptiness of dharmas cannot be apprehended, 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?

Whether it is the purity of the emptiness of dharmas that cannot be apprehended, the purity of the four foundations of mindfulness, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the purity of the emptiness of dharmas cannot be apprehended, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, 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? Whether it is the purity of the emptiness of dharmas that cannot be apprehended, 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 into two, without discrimination, and without cessation.

Subhuti! Because the purity of the emptiness of dharmas cannot be apprehended, 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 dharmas that cannot be apprehended, 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 discrimination, and without cessation. Because the purity of the emptiness of dharmas cannot be apprehended, 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 dharmas that cannot be apprehended, 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 discrimination, and without cessation.

Subhuti! Because the purity of the emptiness of dharmas cannot be apprehended, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the emptiness of dharmas that cannot be apprehended, 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 without cessation.

Subhuti, because the purity of the emptiness of dharmas cannot be apprehended, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of the five kinds of eyes, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the purity of the emptiness of dharmas cannot be apprehended, the six superknowledges are pure; because the six superknowledges are pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of the six superknowledges, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the purity of the emptiness of dharmas cannot be apprehended, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of the ten powers of a Buddha, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the purity of the emptiness of dharmas cannot be apprehended, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the purity of the emptiness of dharmas cannot be apprehended, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of the Dharma of non-forgetfulness, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the purity of the emptiness of dharmas cannot be apprehended, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of the nature of perpetual equanimity, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the purity of the emptiness of dharmas cannot be apprehended, knowledge of all things is pure; because knowledge of all things is pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of knowledge of all things, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the purity of the emptiness of dharmas cannot be apprehended, knowledge of the aspects of the path and knowledge of all aspects are pure; because knowledge of the aspects of the path and knowledge of all aspects are pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of knowledge of the aspects of the path and knowledge of all aspects, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the purity of the emptiness of dharmas cannot be apprehended, all dharani gateways are pure; because all dharani gateways are pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of all dharani gateways, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the purity of the emptiness of dharmas cannot be apprehended, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of all samadhi gateways, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the purity of the emptiness of dharmas cannot be apprehended, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of the fruit of stream-entry, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the purity of the emptiness of dharmas cannot be apprehended, 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 is this? Because whether it is the unapprehendable purity of the emptiness of 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, free from discrimination, and without cessation.

Subhuti, because the purity of the emptiness of dharmas cannot be apprehended, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of the fruit of a pratyekabuddha, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the purity of the emptiness of dharmas cannot be apprehended, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of all practices of great bodhisattvas, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti, because the purity of the emptiness of dharmas cannot be apprehended, the supreme enlightenment of all Buddhas is pure; because the supreme enlightenment of all Buddhas is pure, omniscient wisdom is pure. Why is this? Because whether it is the unapprehendable purity of the emptiness of dharmas, the purity of the supreme enlightenment of all Buddhas, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Furthermore, Subhuti, because the emptiness of dharmas is pure in being devoid of intrinsic nature, form is pure; because form is pure, omniscient wisdom is pure. Why is this? Because whether it is the purity of the emptiness of dharmas in being devoid of intrinsic nature, the purity of form, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Because the emptiness of dharmas is pure in being devoid of intrinsic nature, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient wisdom is pure. Why is this? Because whether it is the purity of the emptiness of dharmas in being devoid of intrinsic nature, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the eye ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished. Because the nature of the emptiness of dharmas is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

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

Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the form ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished. Because the nature of the emptiness of dharmas is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

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

Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the eye dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished. Because the nature of the emptiness of dharmas is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through the feelings arising with eye-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the form dhatu through the feelings arising with eye-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

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

Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the ear dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished. Because the nature of the emptiness of dharmas is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through the feelings arising with ear-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

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

Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the nose dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished. Because the nature of the emptiness of dharmas is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through the feelings arising with nose-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

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

Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the tongue dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished. Because the nature of the emptiness of dharmas is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through the feelings arising with tongue-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

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

Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the body dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished. Because the nature of the emptiness of dharmas is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

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

Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the mind dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished. Because the nature of the emptiness of dharmas is pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the dharma dhatu through the feelings arising with mind-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of the emptiness of dharmas, the purity of the dharma dhatu through the feelings arising with mind-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, undifferentiated, and neither interrupted nor extinguished.

Subhuti, because the emptiness of dharmas is pure, the earth element is pure; because the earth element is pure, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of the emptiness of dharmas, the purity of the earth element, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

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

Subhuti, because the emptiness of dharmas is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of the emptiness of dharmas, the purity of ignorance, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Because the emptiness of dharmas 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, the knowledge of all-knowing wisdom is pure. Why? Because whether it is the purity of the emptiness of dharmas, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all-knowing wisdom, they are all nondual, without dual division, without discrimination, and without cessation.

Fascicle 215

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