大般若波羅蜜多經

37

Subhuti! Because the dharmadhatu is pure, suchness is pure; because suchness is pure, the knowledge of all aspects is pure. Why?

Because whether it is the purity of the dharmadhatu, the purity of suchness, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation. Because the dharmadhatu is pure, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the Dharma-nature through the inconceivable realm are pure, the knowledge of all aspects is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the Dharma-nature through the inconceivable realm, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all aspects is pure. Why?

Because whether it is the purity of the dharmadhatu, the purity of the Noble Truth of suffering, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation. Because the dharmadhatu 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 aspects is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the Noble Truths of the origin, cessation, and path, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the four dhyanas are pure; because the four dhyanas are pure, the knowledge of all aspects is pure. Why?

Because whether it is the purity of the dharmadhatu, the purity of the four dhyanas, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation. Because the dharmadhatu is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the knowledge of all aspects is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the four immeasurables and the four formless attainments, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all aspects is pure. Why?

Because whether it is the purity of the dharmadhatu, the purity of the eight liberations, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation. Because the dharmadhatu is pure, the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are pure, the knowledge of all aspects is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all aspects is pure. Why?

Because whether it is the purity of the dharmadhatu, the purity of the four foundations of mindfulness, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation. Because the dharmadhatu 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 knowledge of all aspects is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the four right efforts through the eight factors of the Noble Path, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the knowledge of all aspects is pure. Why?

Because whether it is the purity of the dharmadhatu, the purity of the liberation gateway of emptiness, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation. Because the dharmadhatu is pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the knowledge of all aspects is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the liberation gateways of signlessness and wishlessness, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all aspects is pure. Why? Because whether it is the purity of the dharmadhatu, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all aspects is pure. Why? Because whether it is the purity of the dharmadhatu, the purity of the five kinds of eyes, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation. Because the dharmadhatu is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all aspects is pure. Why? Because whether it is the purity of the dharmadhatu, the purity of the six superknowledges, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, the knowledge of all aspects is pure. Why?

Because whether it is the purity of the dharmadhatu, the purity of the Buddha’s ten powers, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation. Because the dharmadhatu 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 aspects is pure.

Why? Because whether it is the purity of the dharmadhatu, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dharmadhatu is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, the knowledge of all aspects is pure. Why?

Because whether it is the purity of the dharmadhatu, the purity of the Dharma of non-forgetfulness, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation. Because the dharmadhatu is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, the knowledge of all aspects is pure. Why?

Because whether it is the purity of the dharmadhatu, the purity of the nature of perpetual equanimity, or the purity of the knowledge of all aspects, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the dhatu of phenomena is pure, the knowledge of all things is pure; because the knowledge of all things is pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of the dhatu of phenomena, the purity of the knowledge of all things, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the dhatu of phenomena 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 is this so? Whether it is the purity of the dhatu of phenomena, 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 discrimination, and without cessation.

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

Subhuti! Because the dhatu of phenomena is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why is this so?

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

Why is this so? Whether it is the purity of the dhatu of phenomena, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dhatu of phenomena is pure, the fruit of the pratyekabuddha is pure; because the fruit of the pratyekabuddha is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the dhatu of phenomena, the purity of the fruit of the pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti! Because the dhatu of phenomena is pure, the unsurpassed awakening of the Buddhas is pure; because the unsurpassed awakening of the Buddhas is pure, omniscient knowledge is pure. Why is this so? Whether it is the purity of the dhatu of phenomena, the purity of the unsurpassed awakening of the Buddhas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the nature of phenomena, the purity of form, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of phenomena is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of the nature of phenomena, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of phenomena is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of the nature of phenomena, the purity of the eye ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of phenomena 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 is this so?

Whether it is the purity of the nature of phenomena, 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 discrimination, and without cessation.

Subhuti! Because the nature of phenomena is pure, the form ayatana is pure; because the form ayatana is pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of the nature of phenomena, the purity of the form ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of phenomena is pure, the sound, odor, taste, tangible-object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible-object, and mental-object ayatanas are pure, omniscient knowledge is pure.

Why is this so? Whether it is the purity of the nature of phenomena, the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of phenomena is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of the nature of phenomena, the purity of the eye dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of phenomena 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 to the feelings arising with eye-contact as condition are pure, omniscient knowledge is pure.

Why is this so? Whether it is the purity of the nature of phenomena, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature of phenomena is pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient knowledge is pure. Why is this so?

Whether it is the purity of the nature of phenomena, the purity of the ear dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of phenomena 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 to the feelings arising with ear-contact as condition are pure, omniscient knowledge is pure.

Why is this so? Whether it is the purity of the nature of phenomena, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the nature 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 dharmas, 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 nature 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 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, without discrimination, and without cessation.

Subhuti! Because the nature 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 dharmas, 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 nature 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 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, without discrimination, and without cessation.

Subhuti! Because the nature 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 dharmas, the purity of the body dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature 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 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, without discrimination, and without cessation.

Subhuti! Because the nature 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 dharmas, the purity of the mind dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature 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 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, without discrimination, and without cessation.

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

Because whether it is the purity of the nature of dharmas, the purity of the earth dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature 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? Because whether it is the purity of the nature 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, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the nature of dharmas, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of dharmas is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of dharmas, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the nature of dharmas, the purity of the perfection of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of dharmas is pure, the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of the nature of dharmas, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because whether it is the purity of the nature of dharmas, the purity of inner 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 nature of dharmas is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unapprehensible, emptiness of nonexistence, emptiness of self-nature,

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

Why? Because whether it is the purity of the nature of dharmas, the purity of outer 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 Dharma-nature is pure, suchness is pure; because suchness is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the Dharma-nature, the purity of suchness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma-nature is pure, the Dharma-realm, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the Dharma-realm through the inconceivable realm are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the Dharma-nature, the purity of the Dharma-realm through the inconceivable realm, 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 Dharma-nature 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 is this?

Whether it is the purity of the Dharma-nature, the purity of the Noble Truth of suffering, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma-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, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the Dharma-nature, the purity of the Noble Truths of the origin of suffering, cessation, and the path, 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 Dharma-nature is pure, the four dhyanas are pure; because the four dhyanas are pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the Dharma-nature, the purity of the four dhyanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma-nature is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the Dharma-nature, the purity of the four immeasurables and the four formless absorptions, 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 Dharma-nature is pure, the eight liberations are pure; because the eight liberations are pure, the wisdom of all-knowledge is pure. Why is this?

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

Why is this? Whether it is the purity of the Dharma-nature, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, 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 Dharma-nature is pure, the four establishments of mindfulness are pure; because the four establishments of mindfulness are pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the Dharma-nature, the purity of the four establishments of mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma-nature is pure, the four right efforts, the four bases of miraculous 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 wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the Dharma-nature, the purity of the four right efforts through the Noble Eightfold Path, 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 Dharma-nature 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 is this?

Whether it is the purity of the Dharma-nature, the purity of the gateway to liberation through emptiness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma-nature 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 is this? Whether it is the purity of the Dharma-nature, the purity of the gateways to liberation through signlessness and wishlessness, 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 Dharma-nature is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the Dharma-nature, the purity of the ten bodhisattva grounds, 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 Dharma-nature 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 is this? Whether it is the purity of the Dharma-nature, the purity of the five kinds of eyes, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma-nature is pure, the six superknowledges are pure; because the six superknowledges are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the Dharma-nature, the purity of the six superknowledges, 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 Dharma-nature is pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the Dharma-nature, the purity of the Buddha’s ten powers, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma-nature 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 is this? Whether it is the purity of the Dharma-nature, 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, not divided into two, without discrimination, and without cessation.

Subhuti! Because the Dharma-nature 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 is this?

Whether it is the purity of the Dharma-nature, the purity of the Dharma of never losing mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the Dharma-nature is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the Dharma-nature, the purity of the nature of perpetual equanimity, 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 nature of dharmas is pure, the knowledge of all things is pure; because the knowledge of all things is pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature of dharmas, the purity of the knowledge of all things, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because the nature of dharmas is pure, the knowledge of the aspects of the path and the knowledge of all aspects are pure; because the knowledge of the aspects of the path and the knowledge of all aspects are pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature of dharmas, the purity of the knowledge of the aspects of the path and the knowledge of all aspects, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the nature of dharmas is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature of dharmas, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation. Because the nature of dharmas is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature of dharmas, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the nature of dharmas is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature of dharmas, the purity of the fruit of stream-entry, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because the nature of 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 is this? Because whether it is the purity of the nature of dharmas, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the nature of dharmas is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature of dharmas, the purity of the fruit of a pratyekabuddha, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the nature of dharmas is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature of dharmas, the purity of all practices of great bodhisattvas, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the nature of dharmas is pure, the supreme awakening of the Buddhas is pure; because the supreme awakening of the Buddhas is pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature of dharmas, the purity of the supreme awakening of the Buddhas, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Furthermore, Subhuti, because the nature that is free from falsity is pure, form is pure; because form is pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature that is free from falsity, the purity of form, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because the nature that is free from falsity is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature that is free from falsity, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the nature that is free from falsity is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature that is free from falsity, the purity of the eye ayatana, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because the nature that is free from falsity 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 is this? Because whether it is the purity of the nature that is free from falsity, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the nature that is free from falsity is pure, the form ayatana is pure; because the form ayatana is pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature that is free from falsity, the purity of the form ayatana, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because the nature that is free from falsity 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, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature that is free from falsity, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the nature that is free from falsity is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature that is free from falsity, the purity of the eye dhatu, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because the nature that is free from falsity 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 is this? Because whether it is the purity of the nature that is free from falsity, 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, without dual division, without discrimination, and without cessation.

Subhuti, because the nature that is free from falsity is pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature that is free from falsity, the purity of the ear dhatu, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because the nature that is free from falsity 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, omniscient knowledge is pure. Why is this? Because whether it is the purity of the nature that is free from falsity, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of omniscient knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because the nature free from falsity 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 nature free from falsity, 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 nature free from falsity 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 is this? Whether it is the purity of the nature free from falsity, 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, without discrimination, and without cessation.

Subhuti, because the nature free from falsity 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 nature free from falsity, 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 nature free from falsity 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 is this? Whether it is the purity of the nature free from falsity, 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, without discrimination, and without cessation.

Subhuti, because the nature free from falsity is pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the nature free from falsity, the purity of the body dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from falsity 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 is this? Whether it is the purity of the nature free from falsity, 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, without discrimination, and without cessation.

Subhuti, because the nature free from falsity is pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the nature free from falsity, the purity of the mind dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from falsity is pure, 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 knowledge of all knowledge is pure. Why is this? Whether it is the purity of the nature free from falsity, the purity of the mental-object 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, without discrimination, and without cessation.

Subhuti, because the nature free from falsity is pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the nature free from falsity, the purity of the earth dhatu, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from falsity 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 is this? Whether it is the purity of the nature free from falsity, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature free from falsity is pure, ignorance is pure; because ignorance is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the nature free from falsity, the purity of ignorance, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from falsity is pure, formations, consciousness, name-and-form, the six ayatanas, 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, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the nature free from falsity, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature free from falsity 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 nature free from falsity, the purity of the perfection of generosity, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from falsity is pure, the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are pure; because the perfection of ethical discipline through prajnaparamita are pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the nature free from falsity, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the nature free from falsity is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the knowledge of all knowledge is pure. Why is this? Whether it is the purity of the nature free from falsity, the purity of the emptiness of internal phenomena, or the purity of the knowledge of all knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from falsity is pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of shared characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure;

because the emptiness of external phenomena 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 nature free from falsity, the purity of the emptiness of external phenomena 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 nature of non-falsity is pure, suchness is pure; because suchness is pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-falsity, the purity of suchness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of non-falsity is pure, the Dharma realm, the nature of dharmas, the nature of immutability, 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 wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-falsity, the purity of the Dharma realm through the inconceivable realm, 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 nature of non-falsity 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 is this?

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

Why is this? Whether it is the purity of the nature of non-falsity, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, 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 nature of non-falsity is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-falsity, the purity of the four meditative absorptions, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of non-falsity 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 is this? Whether it is the purity of the nature of non-falsity, the purity of the four immeasurables and the four formless concentrations, 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 nature of non-falsity is pure, the eight liberations are pure; because the eight liberations are pure, the wisdom of all-knowledge is pure. Why is this?

Whether it is the purity of the nature of non-falsity, the purity of the eight liberations, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of non-falsity is pure, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure, the wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-falsity, the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, 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 nature of non-falsity 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 is this?

Whether it is the purity of the nature of non-falsity, the purity of the four foundations of mindfulness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of non-falsity 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 wisdom of all-knowledge is pure.

Why is this? Whether it is the purity of the nature of non-falsity, the purity of the four right efforts through the Noble Eightfold Path, 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 nature of non-falsity 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 is this?

Whether it is the purity of the nature of non-falsity, the purity of the gateway to liberation through emptiness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the nature of non-falsity 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 is this? Whether it is the purity of the nature of non-falsity, the purity of the gateways to liberation through signlessness and wishlessness, 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 nature of non-falsity is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the nature of non-falsity, the purity of the ten bodhisattva grounds, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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