大般若波羅蜜多經

35

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

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

Why is this? Whether it is the purity of the emptiness of emptiness, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Whether it is the purity of the emptiness of emptiness, the purity of internal emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the emptiness of emptiness is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of self-nature,

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

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

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

Whether it is the purity of the emptiness of emptiness, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the emptiness of emptiness is pure, the dharma-realm, the nature of dharmas, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding 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? Whether it is the purity of the emptiness of emptiness, the purity of the dharma-realm through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the emptiness of emptiness is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowledge is pure. Why is this?

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

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

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

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

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

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

Whether it is the purity of the emptiness of emptiness, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the emptiness of emptiness is pure, 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 emptiness, 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 differentiation, and without cessation.

Subhuti! Because the emptiness of emptiness 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?

Whether it is the purity of the emptiness of emptiness, 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 differentiation, and without cessation. Because the emptiness of emptiness is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the emptiness of emptiness, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the emptiness of emptiness is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the knowledge of all-knowledge is pure. Why is this?

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

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

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

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

Whether it is the purity of the emptiness of nonexistence, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the emptiness of nonexistence is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the emptiness of nonexistence, the purity of the six superknowledges, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the emptiness of nonexistence is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the emptiness of nonexistence, the purity of the Buddha’s ten powers, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the emptiness of nonexistence 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 knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the emptiness of nonexistence, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the emptiness of nonexistence is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the emptiness of nonexistence, the purity of the quality of never losing mindfulness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the emptiness of nonexistence is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the emptiness of nonexistence, the purity of the nature of perpetual equanimity, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the emptiness of nonexistence is pure, the knowledge of all things is pure; because the knowledge of all things is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the emptiness of nonexistence, the purity of the knowledge of all things, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the emptiness of nonexistence is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the emptiness of nonexistence, 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-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the emptiness of nonexistence is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the emptiness of nonexistence, the purity of all dharani gateways, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the emptiness of nonexistence is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the emptiness of nonexistence, the purity of all samadhi gateways, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

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

Whether it is the purity of the emptiness of nonexistence, the purity of the fruit of stream-entry, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the emptiness of nonexistence is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the emptiness of nonexistence, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the emptiness of nonexistence is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all-knowing wisdom is pure. Why? Whether it is the purity of the emptiness of nonexistence, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the emptiness of nonexistence is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the knowledge of all-knowing wisdom is pure. Why? Whether it is the purity of the emptiness of nonexistence, the purity of all practices of great bodhisattvas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because the emptiness of nonexistence is pure, the unsurpassed awakening of all Buddhas is pure; because the unsurpassed awakening of all Buddhas is pure, the knowledge of all-knowing wisdom is pure. Why? Whether it is the purity of the emptiness of nonexistence, the purity of the unsurpassed awakening of all Buddhas, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Furthermore, Subhuti! Because the emptiness of self-nature is pure, form is pure; because form is pure, the knowledge of all-knowing wisdom is pure. Why?

Whether it is the purity of the emptiness of self-nature, the purity of form, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation. Because the emptiness of self-nature is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all-knowing wisdom is pure.

Why? Whether it is the purity of the emptiness of self-nature, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all-knowing wisdom, they are all nondual, not divided into two, free from discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the eye ayatana is pure; because the eye ayatana is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the eye ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the form ayatana is pure; because the form ayatana is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the form ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, the sound, odor, taste, tangible object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible object, and mental-object ayatanas are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the sound, odor, taste, tangible object, and mental-object ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the eye dhatu is pure; because the eye dhatu is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the eye dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the form dhatu through the feelings arising with eye-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the ear dhatu is pure; because the ear dhatu is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the ear dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the nose dhatu is pure; because the nose dhatu is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the nose dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the tongue dhatu is pure; because the tongue dhatu is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the tongue dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the body dhatu is pure; because the body dhatu is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the body dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the tangible-object dhatu through the feelings arising with body-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the mind dhatu is pure; because the mind dhatu is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the mind dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the mental-object dhatu through the feelings arising with mind-contact as condition are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of dharmas devoid of intrinsic nature, the purity of the mental-object dhatu through the feelings arising with mind-contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

Because the emptiness of intrinsic nature is pure, 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 formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, omniscient knowledge is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Because the emptiness of intrinsic nature is pure, the perfections of moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of moral discipline through prajnaparamita are pure, omniscient knowledge is pure. Why? Whether it is the purity of the emptiness of intrinsic nature, the purity of the perfection of moral discipline through prajnaparamita, or the purity of omniscient knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Because the emptiness of intrinsic nature is pure, external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of nonexistence, and the emptiness of the intrinsic nature of nonexistence are pure; because external emptiness through the emptiness of the intrinsic nature of nonexistence are pure, omniscient knowledge is pure.

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

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

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

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

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

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

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

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

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

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

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, 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-knowing is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the four right efforts through the eightfold noble path, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the gateway to liberation through emptiness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, 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-knowing is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the six superknowledges, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the ten powers of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, 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, the knowledge of all-knowing is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowing is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the nature of constant equanimity, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the knowledge of all is pure; because the knowledge of all is pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the knowledge of all, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, the knowledge of paths and the knowledge of all aspects are pure; because the knowledge of paths and the knowledge of all aspects are pure, the knowledge of all-knowing is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the knowledge of paths and the knowledge of all aspects, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of all dharani gateways, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of all samadhi gateways, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all-knowing is pure. Why is this?

Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the fruit of stream-entry, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because dharmas are pure in being devoid of intrinsic nature, 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-knowing is pure.

Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because dharmas are pure in being devoid of intrinsic nature, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all-knowing is pure. Why is this? Whether it is the purity of dharmas in being devoid of intrinsic nature, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because dharmas devoid of intrinsic nature are pure, all bodhisattva practices are pure; because all bodhisattva practices are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of all bodhisattva practices, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because dharmas devoid of intrinsic nature are pure, the supreme perfect enlightenment of all Buddhas is pure; because the supreme perfect enlightenment of all Buddhas is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of dharmas devoid of intrinsic nature, the purity of the supreme perfect enlightenment of all Buddhas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Furthermore, Subhuti, because the emptiness of the intrinsic nature of nonexistence is pure, form is pure; because form is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of the intrinsic nature of nonexistence, the purity of 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 emptiness of the intrinsic nature of nonexistence is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of the intrinsic nature of nonexistence, the purity of feeling, perception, formations, and consciousness, 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 emptiness of the intrinsic nature of nonexistence is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of the intrinsic nature of nonexistence, the purity of the eye ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the intrinsic nature of nonexistence 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 is this? Whether it is the purity of the emptiness of the intrinsic nature of nonexistence, 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, without discrimination, and without cessation.

Subhuti, because the emptiness of the intrinsic nature of nonexistence is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of the intrinsic nature of nonexistence, the purity of the form ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the intrinsic nature of nonexistence 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 is this? Whether it is the purity of the emptiness of the intrinsic nature of nonexistence, 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, without discrimination, and without cessation.

Subhuti, because the emptiness of the intrinsic nature of nonexistence is 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 emptiness of the intrinsic nature of nonexistence, 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 emptiness of the intrinsic nature of nonexistence is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact are pure; because the 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 emptiness of the intrinsic nature of nonexistence, the purity of the 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 emptiness of the intrinsic nature of nonexistence is 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 emptiness of the intrinsic nature of nonexistence, 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 emptiness of the intrinsic nature of nonexistence is 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 emptiness of the intrinsic nature of nonexistence, 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 emptiness of the intrinsic nature of nonexistence is 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 emptiness of the intrinsic nature of nonexistence, 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 emptiness of the intrinsic nature of nonexistence is 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 emptiness of the intrinsic nature of nonexistence, 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 emptiness of the intrinsic nature of nonexistence is 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 emptiness of the intrinsic nature of nonexistence, 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 emptiness of the intrinsic nature of nonexistence is 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 emptiness of the intrinsic nature of nonexistence, 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 intrinsic 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?

Whether it is the purity of the intrinsic 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, without dual division, without discrimination, and without cessation. Because the intrinsic nature of the emptiness of dharmas is pure, the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition are pure; because the tangible-object dhatu through the feelings that arise with bodily contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the tangible-object dhatu through the feelings that arise with bodily contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti! Because the intrinsic 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?

Whether it is the purity of the intrinsic 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, without dual division, without discrimination, and without cessation. Because the intrinsic nature of the emptiness of dharmas is pure, the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition are pure; because the mental-object dhatu through the feelings that arise with mental contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of the mental-object dhatu through the feelings that arise with mental contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

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

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

Why? Whether it is the purity of the intrinsic nature of the 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 dual division, without discrimination, and without cessation.

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

Whether it is the purity of the intrinsic nature of the emptiness of dharmas, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the intrinsic nature of the emptiness of dharmas is pure, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the purity of the intrinsic nature 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-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Fascicle 216

End