大般若波羅蜜多經

30

Subhuti! Because the unconditioned dharma is 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 unconditioned dharma, the purity of the four foundations of mindfulness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation. Because the unconditioned dharma is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure; because the four right efforts through the eightfold noble path are pure, omniscient wisdom is pure.

Why is this? Whether it is the purity of the unconditioned dharma, the purity of the four right efforts through the eightfold noble path, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the unconditioned dharma is pure, the gateway of liberation through emptiness is pure; because the gateway of liberation through emptiness is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the unconditioned dharma, the purity of the gateway of liberation through emptiness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation. Because the unconditioned dharma is pure, the gateways of liberation through signlessness and wishlessness are pure; because the gateways of liberation through signlessness and wishlessness are pure, omniscient wisdom is pure.

Why is this? Whether it is the purity of the unconditioned dharma, the purity of the gateways of liberation through signlessness and wishlessness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the unconditioned dharma is 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 unconditioned dharma, the purity of the ten bodhisattva grounds, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the unconditioned dharma is 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 unconditioned dharma, the purity of the five kinds of eyes, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation. Because the unconditioned dharma is 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 unconditioned dharma, the purity of the six superknowledges, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the unconditioned dharma is 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 unconditioned dharma, the purity of the ten powers of a Buddha, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation. Because the unconditioned dharma 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, omniscient wisdom is pure.

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

Subhuti! Because the unconditioned dharma is 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 unconditioned dharma, the purity of the quality of never forgetting, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation. Because the unconditioned dharma is 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 unconditioned dharma, the purity of the nature of constant equanimity, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the unconditioned dharma is pure, the knowledge of all things is pure; because the knowledge of all things is pure, omniscient wisdom is pure. Why is this?

Whether it is the purity of the unconditioned dharma, the purity of the knowledge of all things, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation. Because the unconditioned dharma is pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, omniscient wisdom is pure.

Why is this? Whether it is the purity of the unconditioned dharma, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the unconditioned dharma is 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 unconditioned dharma, the purity of all dharani gateways, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation. Because the unconditioned dharma is 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 unconditioned dharma, the purity of all samadhi gateways, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the unconditioned dharma is 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 unconditioned dharma, the purity of the fruit of stream-entry, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation. Because the unconditioned dharma is pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, omniscient wisdom is pure.

Why is this? Whether it is the purity of the unconditioned dharma, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the unconditioned dharma is pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of the unconditioned dharma, the purity of the fruit of a pratyekabuddha, or the purity of omniscient wisdom, they are all nondual, not divided into two, without distinction, and without cessation.

Subhuti! Because the emptiness of conditioned dharmas is pure, all bodhisattva practices are pure; because all bodhisattva practices are pure, the wisdom of all-knowing is pure. Why is this so? Whether it is the purity of the emptiness of conditioned dharmas, the purity of all bodhisattva practices, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of conditioned dharmas is pure, the unsurpassed enlightenment of all Buddhas is pure; because the unsurpassed enlightenment of all Buddhas is pure, the wisdom of all-knowing is pure. Why is this so? Whether it is the purity of the emptiness of conditioned dharmas, the purity of the unsurpassed enlightenment of all Buddhas, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

Why is this so? Whether it is the purity of the emptiness of unconditioned dharmas, the purity of feeling, perception, formations, and consciousness, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the eye ayatana, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of unconditioned dharmas is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the wisdom of all-knowing is pure.

Why is this so? Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the form ayatana, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of unconditioned dharmas is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the wisdom of all-knowing is pure.

Why is this so? Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the eye dhatu, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of unconditioned dharmas is 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-knowing is pure.

Why is this so? Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the form dhatu through the feelings arising with eye-contact as their condition, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the ear dhatu, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of unconditioned dharmas is 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-knowing is pure.

Why is this so? Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the sound dhatu through the feelings arising with ear-contact as their condition, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the nose dhatu, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of unconditioned dharmas is 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-knowing is pure.

Why is this so? Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the odor dhatu through the feelings arising with nose-contact as their condition, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the tongue dhatu, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of unconditioned dharmas is 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-knowing is pure.

Why is this so? Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the taste dhatu through the feelings arising with tongue-contact as their condition, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the body dhatu, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of unconditioned dharmas is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are pure; because the tangible-object dhatu through the feelings arising with body-contact as their condition are pure, the wisdom of all-knowing is pure.

Why is this so? Whether it is the purity of the emptiness of unconditioned dharmas, the purity of the tangible-object dhatu through the feelings arising with body-contact as their condition, or the purity of the wisdom of all-knowing, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the emptiness of the unconditioned, the purity of the mind dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of the unconditioned is 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, omniscient knowledge is pure.

Why? Whether it is the purity of the emptiness of the unconditioned, the purity of the Dharma dhatu through the feelings arising with mental 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 emptiness of the unconditioned is pure, the earth dhatu is pure; because the earth dhatu is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the emptiness of the unconditioned, the purity of the earth dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of the unconditioned is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, omniscient knowledge is pure.

Why? Whether it is the purity of the emptiness of the unconditioned, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of the unconditioned is pure, ignorance is pure; because ignorance is pure, omniscient knowledge is pure. Why?

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

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

Subhuti! Because the emptiness of the unconditioned is pure, the perfection of generosity is pure; because the perfection of generosity is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the emptiness of the unconditioned, the purity of the perfection of generosity, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of the unconditioned is pure, the perfections of pure ethical discipline, patient forbearance, diligent effort, meditation, and prajnaparamita are pure; because the perfection of pure ethical discipline through prajnaparamita are pure, omniscient knowledge is pure.

Why? Whether it is the purity of the emptiness of the unconditioned, the purity of the perfection of pure ethical discipline through prajnaparamita, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of the unconditioned is pure, inner emptiness is pure; because inner emptiness is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the emptiness of the unconditioned, the purity of inner emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of the unconditioned is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-meaning emptiness, conditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of fundamental nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature are pure;

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

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

Subhuti! Because the emptiness of the unconditioned is pure, suchness is pure; because suchness is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the emptiness of the unconditioned, the purity of suchness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of the unconditioned is pure, the Dharma dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are pure; because the Dharma dhatu through the inconceivable realm are pure, omniscient knowledge is pure.

Why? Whether it is the purity of the emptiness of the unconditioned, the purity of the Dharma dhatu through the inconceivable realm, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of the unconditioned is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, omniscient knowledge is pure. Why?

Whether it is the purity of the emptiness of the unconditioned, the purity of the Noble Truth of suffering, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of the unconditioned 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, omniscient knowledge is pure.

Why? Whether it is the purity of the emptiness of the unconditioned, the purity of the Noble Truths of the origin of suffering, its cessation, and the path, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of the unconditioned is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, omniscient knowledge is pure. Why?

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

Why? Whether it is the purity of the emptiness of the unconditioned, the purity of the four immeasurables and the four formless attainments, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

Subhuti, because the emptiness of the unconditioned is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, the purity of the gateway to liberation through emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the unconditioned is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of the unconditioned is pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, the purity of the ten bodhisattva bhumis, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of the unconditioned is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the unconditioned is pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of the unconditioned is pure, the Buddha's ten powers are pure; because the Buddha's ten powers are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, the purity of the Buddha's ten powers, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Subhuti, because the emptiness of the unconditioned is pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, the purity of the Dharma of non-forgetfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the unconditioned is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, the purity of the nature of constant equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of the unconditioned is pure, the knowledge of all things is pure; because the knowledge of all things is pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, 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 emptiness of the unconditioned 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? Whether it is the purity of the emptiness of the unconditioned, 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 emptiness of the unconditioned is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, 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 emptiness of the unconditioned is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why is this? Whether it is the purity of the emptiness of the unconditioned, 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 emptiness of the unconditioned is 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 emptiness of the unconditioned, the purity of the fruit of stream-entry, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

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

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

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

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

Furthermore, Subhuti, because ultimate emptiness is pure, form is pure; because form is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of form, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate emptiness is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because ultimate emptiness is pure, the eye ayatana is pure; because the eye ayatana is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the eye ayatana, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation. Because ultimate emptiness is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, omniscient wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because ultimate emptiness is pure, the form ayatana is pure; because the form ayatana is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the form ayatana, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because ultimate emptiness 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 wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because ultimate emptiness is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the eye dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because ultimate emptiness 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 wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the form dhatu through the feelings arising with eye-contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because ultimate emptiness is pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the ear dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because ultimate emptiness 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 wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because ultimate emptiness is pure, the nose dhatu is pure; because the nose dhatu is pure, omniscient wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the nose dhatu, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Because ultimate emptiness 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, omniscient wisdom is pure. Why is this? Whether it is the purity of ultimate emptiness, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of omniscient wisdom, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because dharmas are ultimately pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all-knowledge is pure. Why? Whether it is the ultimate purity 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 dharmas are ultimately 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? Whether it is the ultimate purity 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 dharmas are ultimately pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all-knowledge is pure. Why? Whether it is the ultimate purity 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 dharmas are ultimately 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? Whether it is the ultimate purity 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 dharmas are ultimately pure, the mind dhatu is pure; because the mind dhatu is pure, dharmas are ultimately pure. Why? Whether it is the ultimate purity 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 dharmas are ultimately 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? Whether it is the ultimate purity of dharmas, 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 dharmas are ultimately pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowledge is pure. Why? Whether it is the ultimate purity 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 dharmas are ultimately pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, the knowledge of all-knowledge is pure. Why? Whether it is the ultimate purity 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 dharmas are ultimately pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why? Whether it is the ultimate purity 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 dharmas are ultimately 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? Whether it is the ultimate purity 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 dharmas are ultimately pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowledge is pure. Why? Whether it is the ultimate purity 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 dharmas are ultimately pure, the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are pure; because the perfection of moral discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure. Why? Whether it is the ultimate purity of dharmas, the purity of the perfection of moral discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because dharmas are ultimately pure, the emptiness of the internal is pure; because the emptiness of the internal is pure, the knowledge of all-knowledge is pure. Why? Whether it is the ultimate purity of dharmas, the purity of the emptiness of the internal, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Because dharmas are ultimately pure, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, 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 the external through the emptiness of the self-nature of nonexistence are pure, the knowledge of all-knowledge is pure.

Why? Whether it is the ultimate purity of dharmas, the purity of the emptiness of the external 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 dharmas are ultimately pure, suchness is pure; because suchness is pure, the knowledge of all-knowledge is pure. Why? Whether it is the ultimate purity of dharmas, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Why? Whether it is the ultimate purity of dharmas, 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 without cessation.

Subhuti! Because dharmas are ultimately pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, omniscient knowledge is pure. Why is this?

Whether it is the ultimate purity of dharmas, the purity of the Noble Truth of suffering, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because dharmas are ultimately pure, the Noble Truths of the origin, cessation, and path are pure; because the Noble Truths of the origin, cessation, and path are pure, omniscient knowledge is pure.

Why is this? Whether it is the ultimate purity of dharmas, the purity of the Noble Truths of the origin, cessation, and path, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because dharmas are ultimately pure, the four dhyanas are pure; because the four dhyanas are pure, omniscient knowledge is pure. Why is this?

Whether it is the ultimate purity of dharmas, the purity of the four dhyanas, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because dharmas are ultimately pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, omniscient knowledge is pure.

Why is this? Whether it is the ultimate purity of dharmas, the purity of the four immeasurables and the four formless absorptions, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because dharmas are ultimately pure, the eight liberations are pure; because the eight liberations are pure, omniscient knowledge is pure. Why is this?

Whether it is the ultimate purity of dharmas, the purity of the eight liberations, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because dharmas are ultimately pure, the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres are pure, omniscient knowledge is pure.

Why is this? Whether it is the ultimate purity of dharmas, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten universal spheres, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because dharmas are ultimately pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, omniscient knowledge is pure. Why is this?

Whether it is the ultimate purity of dharmas, the purity of the four foundations of mindfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because dharmas are ultimately pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold Noble Path are pure; because the four right efforts through the eightfold Noble Path are pure, omniscient knowledge is pure.

Why is this? Whether it is the ultimate purity of dharmas, the purity of the four right efforts through the eightfold Noble Path, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because dharmas are ultimately pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, omniscient knowledge is pure. Why is this?

Whether it is the ultimate purity of dharmas, the purity of the gateway to liberation through emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because dharmas are ultimately pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, omniscient knowledge is pure.

Why is this? Whether it is the ultimate purity of dharmas, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because dharmas are ultimately pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, omniscient knowledge is pure. Why is this? Whether it is the ultimate purity of dharmas, the purity of the ten bodhisattva grounds, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because dharmas are ultimately pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, omniscient knowledge is pure. Why is this? Whether it is the ultimate purity of dharmas, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because dharmas are ultimately pure, the six superknowledges are pure; because the six superknowledges are pure, omniscient knowledge is pure. Why is this? Whether it is the ultimate purity of dharmas, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because dharmas are ultimately pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, omniscient knowledge is pure. Why is this?

Whether it is the ultimate purity of dharmas, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because dharmas are ultimately 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 knowledge is pure.

Why is this? Whether it is the ultimate purity of dharmas, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

Subhuti! Because dharmas are ultimately pure, the Dharma of non-forgetfulness is pure; because the Dharma of non-forgetfulness is pure, omniscient knowledge is pure. Why is this?

Whether it is the ultimate purity of dharmas, the purity of the Dharma of non-forgetfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation. Because dharmas are ultimately pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, omniscient knowledge is pure. Why is this?

Whether it is the ultimate purity of dharmas, the purity of the nature of constant equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and not subject to annihilation.

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

Whether it is the ultimate emptiness of dharmas, the purity of all-knowledge, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because the ultimate emptiness of dharmas is pure, the knowledge of path-aspects and the knowledge of all aspects are pure; because the knowledge of path-aspects and the knowledge of all aspects are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the ultimate emptiness of dharmas, the purity of the knowledge of path-aspects and the knowledge of all aspects, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because the ultimate emptiness of dharmas is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the ultimate emptiness of dharmas, the purity of all dharani gateways, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because the ultimate emptiness of dharmas is pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the ultimate emptiness of dharmas, the purity of all samadhi gateways, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

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

Whether it is the ultimate emptiness of dharmas, the purity of the fruit of stream-entry, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because the ultimate emptiness 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, the knowledge of all-knowledge is pure.

Why is this? Whether it is the ultimate emptiness of dharmas, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because the ultimate emptiness of dharmas is pure, the realization of a pratyekabuddha is pure; because the realization of a pratyekabuddha is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the ultimate emptiness of dharmas, the purity of the realization of a pratyekabuddha, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because the ultimate emptiness of dharmas is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the ultimate emptiness of dharmas, the purity of all practices of great bodhisattvas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because the ultimate emptiness of dharmas is pure, the supreme enlightenment of the Buddhas is pure; because the supreme enlightenment of the Buddhas is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the ultimate emptiness of dharmas, the purity of the supreme enlightenment of the Buddhas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Fascicle 211

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