大般若波羅蜜多經

Volume 05

44

Furthermore, Subhuti! Because the four dhyanas are pure, form is pure; because form is pure, the knowledge of all-knowledge is pure. Why?

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

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

Subhuti! Because the four dhyanas are pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all-knowledge is pure. Why?

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

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

Subhuti! Because the four dhyanas are pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all-knowledge is pure. Why?

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

Why? Because whether it is the purity of the four dhyanas, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the four dhyanas are pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all-knowledge is pure. Why?

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

Why? Because whether it is the purity of the four dhyanas, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the four dhyanas are pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowledge is pure. Why?

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

Why? Because whether it is the purity of the four dhyanas, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the four dhyanas are 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 four dhyanas, the purity of the nose dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation. Because the four dhyanas are 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 to 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 four dhyanas, the purity of the odor dhatu through to the feelings arising with nose-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the four dhyanas are 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 four dhyanas, the purity of the tongue dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation. Because the four dhyanas are 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 to 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 four dhyanas, the purity of the taste dhatu through to the feelings arising with tongue-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the four dhyanas are 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 four dhyanas, the purity of the body dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation. Because the four dhyanas are pure, the touch dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the touch dhatu through to 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 four dhyanas, the purity of the touch dhatu through to the feelings arising with body-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation.

Subhuti! Because the four dhyanas are 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 four dhyanas, the purity of the mind dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation. Because the four dhyanas are 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 to 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 four dhyanas, the purity of the dharma dhatu through to the feelings arising with mind-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, without division, without discrimination, and without cessation.

Subhuti, because the four dhyanas are pure, the earth element is pure; because the earth element is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the four dhyanas, the purity of the earth element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Because the four dhyanas are pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the four dhyanas, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti, because the four dhyanas are 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 four dhyanas, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Because the four dhyanas are pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the four dhyanas, 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 neither severed nor extinguished.

Subhuti, because the four dhyanas are 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 four dhyanas, 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 neither severed nor extinguished.

Because the four dhyanas are pure, the perfections of ethical discipline, patient endurance, diligence, meditative concentration, and prajnaparamita are pure; because ethical discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the four dhyanas, the purity 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 neither severed nor extinguished.

Subhuti, because the four dhyanas are 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 four dhyanas, 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 neither severed nor extinguished.

Because the four dhyanas are pure, the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of non-apprehensibility, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of non-nature are pure;

because the emptiness of external phenomena through the emptiness of the self-nature of non-nature are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the four dhyanas, the purity of the emptiness of external phenomena through the emptiness of the self-nature of non-nature, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti, because the four dhyanas are 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 four dhyanas, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Because the four dhyanas are pure, the dharma-dhatu, the nature of phenomena, the nature that is not false, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the four dhyanas, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti, because the four dhyanas are 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 four dhyanas, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Because the four dhyanas are pure, the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the four dhyanas, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti, because the four dhyanas are pure, the four immeasurables are pure; because the four immeasurables are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the four dhyanas, the purity of the four immeasurables, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Because the four dhyanas are pure, the four formless attainments are pure; because the four formless attainments are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the four dhyanas, the purity of the four formless attainments, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti, because the four dhyanas are 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 four dhyanas, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Because the four dhyanas are 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, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the four dhyanas, the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither severed nor extinguished.

Subhuti, because the four dhyanas are pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Because the four dhyanas are pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti, because the four dhyanas are pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, the purity of the liberation gateway of emptiness, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the four dhyanas are pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, the purity of the liberation gateways of 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 or annihilation.

Subhuti, because the four dhyanas are pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Subhuti, because the four dhyanas are pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Because the four dhyanas are pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Subhuti, because the four dhyanas are pure, the Buddha’s ten powers are pure; because the Buddha’s ten powers are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, the purity of the Buddha’s ten powers, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the four dhyanas are pure, the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Subhuti, because the four dhyanas are pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, the purity of the quality of never forgetting, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the four dhyanas are pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Subhuti, because the four dhyanas are pure, the knowledge of all things is pure; because the knowledge of all things is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, the purity of the knowledge of all things, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the four dhyanas are pure, 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? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Subhuti, because the four dhyanas are pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation. Because the four dhyanas are pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Subhuti, because the four dhyanas are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Because the four dhyanas are pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, 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 or annihilation.

Subhuti, because the four dhyanas are pure, the fruit of pratyekabuddhahood is pure; because the fruit of pratyekabuddhahood is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, the purity of the fruit of pratyekabuddhahood, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti, because the four dhyanas are pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of the four dhyanas, the purity of all the practices of great bodhisattvas, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation or annihilation.

Subhuti! Because the four dhyanas are pure, the supreme enlightenment of the Buddhas is pure; because the supreme enlightenment of the Buddhas is pure, the wisdom of all-knowledge is pure. Why? Because whether it is the purity of the four dhyanas, the purity of the supreme enlightenment of the Buddhas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Furthermore, Subhuti! Because the four immeasurables are pure, form is pure; because form is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the four immeasurables, the purity of form, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation. Because the four immeasurables are pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the four immeasurables, the purity of feeling, perception, formations, and consciousness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the four immeasurables are pure, 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 the four immeasurables, the purity of the eye ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation. Because the four immeasurables are pure, 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 the four immeasurables, 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 distinction, and without cessation.

Subhuti! Because the four immeasurables are pure, 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 the four immeasurables, the purity of the form ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation. Because the four immeasurables are pure, the sound, odor, taste, touch, and dharma ayatanas are pure; because the sound, odor, taste, touch, and dharma ayatanas are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the four immeasurables, the purity of the sound, odor, taste, touch, and dharma ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the four immeasurables are pure, 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 the four immeasurables, the purity of the eye dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation. Because the four immeasurables are pure, the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as their condition are pure; because the form dhatu through the feelings arising with eye contact as their condition are pure, the wisdom of all-knowledge is pure.

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

Subhuti! Because the four immeasurables are pure, 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 the four immeasurables, the purity of the ear dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation. Because the four immeasurables are pure, the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as their condition are pure; because the sound dhatu through the feelings arising with ear contact as their condition are pure, the wisdom of all-knowledge is pure.

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

Subhuti! Because the four immeasurables are pure, 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 the four immeasurables, the purity of the nose dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation. Because the four immeasurables are pure, the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as their condition are pure; because the odor dhatu through the feelings arising with nose contact as their condition are pure, the wisdom of all-knowledge is pure.

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

Subhuti! Because the four immeasurables are pure, 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 the four immeasurables, the purity of the tongue dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation. Because the four immeasurables are pure, the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as their condition are pure; because the taste dhatu through the feelings arising with tongue contact as their condition are pure, the wisdom of all-knowledge is pure.

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

Subhuti! Because the four immeasurables are pure, 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 the four immeasurables, the purity of the body dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation. Because the four immeasurables are pure, the touch dhatu, the body-consciousness dhatu, body contact, and the feelings arising with body contact as their condition are pure; because the touch dhatu through the feelings arising with body contact as their condition are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the four immeasurables, the purity of the touch dhatu through the feelings arising with body contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the four immeasurables are pure, the mind dhatu is pure; because the mind dhatu is pure, the wisdom of all-knowledge is pure. Why is this so?

Whether it is the purity of the four immeasurables, the purity of the mind dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation. Because the four immeasurables are pure, the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are pure; because the dharma dhatu through the feelings arising with mental contact as condition are pure, the wisdom of all-knowledge is pure.

Why is this so? Whether it is the purity of the four immeasurables, the purity of the dharma dhatu through the feelings arising with mental contact as condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation.

Subhuti! Because the four immeasurables are pure, the earth dhatu is pure; because the earth dhatu is pure, the wisdom of all-knowledge is pure. Why is this so?

Whether it is the purity of the four immeasurables, the purity of the earth dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation. Because the four immeasurables are pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the wisdom of all-knowledge is pure.

Why is this so? Whether it is the purity of the four immeasurables, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation.

Subhuti! Because the four immeasurables are pure, ignorance is pure; because ignorance is pure, the wisdom of all-knowledge is pure. Why is this so?

Whether it is the purity of the four immeasurables, the purity of ignorance, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation. Because the four immeasurables are 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 wisdom of all-knowledge is pure.

Why is this so? Whether it is the purity of the four immeasurables, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation.

Subhuti! Because the four immeasurables are pure, the perfection of generosity is pure; because the perfection of generosity is pure, the wisdom of all-knowledge is pure. Why is this so?

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

Why is this so? Whether it is the purity of the four immeasurables, the purity of the perfection of ethical discipline through prajnaparamita, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation.

Subhuti! Because the four immeasurables are pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the wisdom of all-knowledge is pure. Why is this so?

Whether it is the purity of the four immeasurables, the purity of the emptiness of internal phenomena, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation. Because the four immeasurables are 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 nonchange, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena,

the emptiness of the ungraspable, 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 wisdom of all-knowledge is pure.

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

Subhuti! Because the four immeasurables are pure, suchness is pure; because suchness is pure, the wisdom of all-knowledge is pure. Why is this so?

Whether it is the purity of the four immeasurables, the purity of suchness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation. Because the four immeasurables are pure, the dharma dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature apart from arising, the fixed order of phenomena, the abiding order of phenomena, the limit of reality, the realm of space, and the inconceivable realm are pure; because the dharma dhatu through the inconceivable realm are pure, the wisdom of all-knowledge is pure.

Why is this so? Whether it is the purity of the four immeasurables, the purity of the dharma dhatu through the inconceivable realm, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation.

Subhuti! Because the four immeasurables are 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 so?

Whether it is the purity of the four immeasurables, 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, indiscriminate, and without cessation. Because the four immeasurables are 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 so? Whether it is the purity of the four immeasurables, 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, indiscriminate, and without cessation.

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

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

Whether it is the purity of the four immeasurables, the purity of the four formless concentrations, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, indiscriminate, and without cessation.

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

Because the four immeasurables are pure, the eight bases of mastery, the nine successive meditative attainments, and the ten totalities are pure; because the eight bases of mastery, the nine successive meditative attainments, and the ten totalities are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the eight bases of mastery, the nine successive meditative attainments, and the ten totalities, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the four immeasurables are pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the four foundations of mindfulness, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Because the four immeasurables are 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, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the four right efforts through the Noble Eightfold Path, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the four immeasurables are pure, the liberation gateway of emptiness is pure; because the liberation gateway of emptiness is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the liberation gateway of emptiness, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Because the four immeasurables are pure, the liberation gateways of signlessness and wishlessness are pure; because the liberation gateways of signlessness and wishlessness are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the liberation gateways of signlessness and wishlessness, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the four immeasurables are pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the ten bodhisattva grounds, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the four immeasurables are pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the five kinds of eyes, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation. Because the four immeasurables are pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the six superknowledges, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the four immeasurables are pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the ten powers of a Buddha, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Because the four immeasurables are 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, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the four immeasurables are pure, the quality of never forgetting is pure; because the quality of never forgetting is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the quality of never forgetting, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation. Because the four immeasurables are pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the nature of constant equanimity, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the four immeasurables are pure, all-knowledge is pure; because all-knowledge is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of all-knowledge, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Because the four immeasurables are pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the four immeasurables are pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of all dharani gateways, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation. Because the four immeasurables are pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of all samadhi gateways, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the four immeasurables are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the fruit of stream-entry, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Because the four immeasurables are pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the four immeasurables, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient wisdom, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the four immeasurables are pure, the attainment of a pratyekabuddha is pure; because the attainment of a pratyekabuddha is pure, the wisdom of all-knowledge is pure. Why? Because whether it is the purity of the four immeasurables, the purity of the attainment of a pratyekabuddha, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

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

Subhuti! Because the four immeasurables are pure, the unsurpassed enlightenment of all Buddhas is pure; because the unsurpassed enlightenment of all Buddhas is pure, the wisdom of all-knowledge is pure. Why? Because whether it is the purity of the four immeasurables, the purity of the unsurpassed enlightenment of all Buddhas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Furthermore, Subhuti! Because the four formless concentrations are pure, form is pure; because form is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of the four formless concentrations, the purity of form, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the four formless concentrations are pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the four formless concentrations, the purity of feeling, perception, formations, and consciousness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the four formless concentrations are pure, 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 the four formless concentrations, the purity of the eye ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the four formless concentrations are pure, 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 the four formless concentrations, 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 differentiation, and without cessation.

Subhuti! Because the four formless concentrations are pure, 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 the four formless concentrations, the purity of the form ayatana, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the four formless concentrations are 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the four formless concentrations, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the four formless concentrations are pure, 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 the four formless concentrations, the purity of the eye dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the four formless concentrations are pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are pure; because the form dhatu through to the feelings arising with eye-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the four formless concentrations, the purity of the form dhatu through to the feelings arising with eye-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the four formless concentrations are pure, 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 the four formless concentrations, the purity of the ear dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the four formless concentrations are pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are pure; because the sound dhatu through to the feelings arising with ear-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the four formless concentrations, the purity of the sound dhatu through to the feelings arising with ear-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the four formless concentrations are pure, 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 the four formless concentrations, the purity of the nose dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the four formless concentrations are pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are pure; because the odor dhatu through to the feelings arising with nose-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the four formless concentrations, the purity of the odor dhatu through to the feelings arising with nose-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the four formless concentrations are pure, 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 the four formless concentrations, the purity of the tongue dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation. Because the four formless concentrations are pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are pure; because the taste dhatu through to the feelings arising with tongue-contact as their condition are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of the four formless concentrations, the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without differentiation, and without cessation.

Subhuti! Because the four formless absorptions are 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 four formless absorptions, 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 neither cut off nor annihilated. Because the four formless absorptions are 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 four formless absorptions, 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 neither cut off nor annihilated.

Subhuti! Because the four formless absorptions are 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 four formless absorptions, 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 neither cut off nor annihilated. Because the four formless absorptions are 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? Because whether it is the purity of the four formless absorptions, 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 neither cut off nor annihilated.

Subhuti! Because the four formless absorptions are 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 four formless absorptions, 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 neither cut off nor annihilated. Because the four formless absorptions are 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 four formless absorptions, 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 neither cut off nor annihilated.

Subhuti! Because the four formless absorptions are pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of the four formless absorptions, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and neither cut off nor annihilated. Because the four formless absorptions are pure, volitional 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 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 four formless absorptions, 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 neither cut off nor annihilated.

Fascicle 225

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