大般若波羅蜜多經

31

Furthermore, Subhuti! Because the dharma of the sphere of infinite space is pure, form is pure; because form is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the dharma of the sphere of infinite space, the purity of form, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the dharma of the sphere of infinite space is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the dharma of the sphere of infinite space, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the dharma of the sphere of infinite space is pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the dharma of the sphere of infinite space, the purity of the eye ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the dharma of the sphere of infinite space is pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the dharma of the sphere of infinite space, 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 duality, without discrimination, and without cessation.

Subhuti! Because the dharma of the sphere of infinite space is pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the dharma of the sphere of infinite space, the purity of the form ayatana, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the dharma of the sphere of infinite space is pure, the sound, odor, taste, tangible-object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible-object, and mental-object ayatanas are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the dharma of the sphere of infinite space, the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation.

Subhuti! Because the dharma of the sphere of infinite space is pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the dharma of the sphere of infinite space, the purity of the eye dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the dharma of the sphere of infinite space is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through to the feelings arising with eye-contact as condition are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the dharma of the sphere of infinite space, 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 duality, without discrimination, and without cessation.

Subhuti! Because the dharma of the sphere of infinite space is pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the dharma of the sphere of infinite space, the purity of the ear dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the dharma of the sphere of infinite space is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through to the feelings arising with ear-contact as condition are pure, the knowledge of all knowledge is pure.

Why? Because whether it is the purity of the dharma of the sphere of infinite space, 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 duality, without discrimination, and without cessation.

Subhuti! Because the dharma of the sphere of infinite space is pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the dharma of the sphere of infinite space, the purity of the nose dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the dharma of the sphere of infinite space 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 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 dharma of the sphere of infinite space, 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 duality, without discrimination, and without cessation.

Subhuti! Because the dharma of the sphere of infinite space is pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the dharma of the sphere of infinite space, the purity of the tongue dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the dharma of the sphere of infinite space is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through 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 dharma of the sphere of infinite space, 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 duality, without discrimination, and without cessation.

Subhuti! Because the dharma of the sphere of infinite space is pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all knowledge is pure. Why?

Because whether it is the purity of the dharma of the sphere of infinite space, the purity of the body dhatu, or the purity of the knowledge of all knowledge, they are all nondual, without duality, without discrimination, and without cessation. Because the dharma of the sphere of infinite space is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object dhatu through 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 dharma of the sphere of infinite space, the purity of the tangible-object 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 duality, without discrimination, and without cessation.

Subhuti! Because boundless emptiness is pure, the mental faculty dhatu is pure; because the mental faculty dhatu is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of boundless emptiness, the purity of the mental faculty dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because boundless emptiness is pure, the dharma dhatu, the mental-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? Because whether it is the purity of boundless emptiness, 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, undifferentiated, and not subject to cessation.

Subhuti! Because boundless emptiness is pure, the earth dhatu is pure; because the earth dhatu is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of boundless emptiness, the purity of the earth dhatu, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because boundless emptiness is 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? Because whether it is the purity of boundless emptiness, 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, undifferentiated, and not subject to cessation.

Subhuti! Because boundless emptiness is pure, ignorance is pure; because ignorance is pure, the wisdom of all-knowledge is pure. Why?

Because whether it is the purity of boundless emptiness, the purity of ignorance, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because boundless emptiness is 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of boundless emptiness, the purity of volitional 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, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of boundless emptiness, the purity of the perfection of generosity, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because boundless emptiness is 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 wisdom of all-knowledge is pure.

Why? Because whether it is the purity of boundless emptiness, the purity of the perfection of moral discipline through prajnaparamita, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of boundless emptiness, the purity of the emptiness of the internal, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because boundless emptiness is pure, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of the ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, 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 the external through the emptiness of the self-nature of nonexistence are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of boundless emptiness, the purity of the emptiness of the external 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, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of boundless emptiness, the purity of suchness, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because boundless emptiness is pure, the Dharma realm, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm are pure; because the Dharma realm through the inconceivable realm are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of boundless emptiness, the purity of the Dharma realm through the inconceivable realm, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of boundless emptiness, 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, undifferentiated, and not subject to cessation. Because boundless emptiness is pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of boundless emptiness, 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, undifferentiated, and not subject to cessation.

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

Because whether it is the purity of boundless emptiness, the purity of the four meditative absorptions, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because boundless emptiness is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the wisdom of all-knowledge is pure.

Why? Because whether it is the purity of boundless emptiness, the purity of the four immeasurables and the four formless attainments, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because the emptiness of the boundless 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 boundless, the purity of the eight liberations, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the emptiness of the boundless is pure, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure, omniscient knowledge is pure.

Why is this? Whether it is the purity of the emptiness of the boundless, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because the emptiness of the boundless 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 boundless, the purity of the four foundations of mindfulness, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the emptiness of the boundless 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 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 purity of the emptiness of the boundless, 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, undifferentiated, and not subject to cessation.

Subhuti! Because the emptiness of the boundless 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 boundless, the purity of the gateway to liberation through emptiness, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the emptiness of the boundless 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 boundless, 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, undifferentiated, and not subject to cessation.

Subhuti! Because the emptiness of the boundless is 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 purity of the emptiness of the boundless, the purity of the ten bodhisattva grounds, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because the emptiness of the boundless 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 boundless, the purity of the five kinds of eyes, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the emptiness of the boundless 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 boundless, the purity of the six superknowledges, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because the emptiness of the boundless is 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 purity of the emptiness of the boundless, the purity of the ten powers of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the emptiness of the boundless is 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, omniscient knowledge is pure.

Why is this? Whether it is the purity of the emptiness of the boundless, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because the emptiness of the boundless is pure, the quality of never forgetting the Dharma is pure; because the quality of never forgetting the Dharma is pure, omniscient knowledge is pure. Why is this?

Whether it is the purity of the emptiness of the boundless, the purity of the quality of never forgetting the Dharma, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the emptiness of the boundless is pure, the nature of perpetual equanimity is pure; because the nature of perpetual equanimity is pure, omniscient knowledge is pure.

Why is this? Whether it is the purity of the emptiness of the boundless, the purity of the nature of perpetual equanimity, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Whether it is the purity of the emptiness of the boundless, the purity of the knowledge of all dharmas, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the emptiness of the boundless 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 boundless, 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, undifferentiated, and not subject to cessation.

Subhuti! Because the emptiness of the boundless 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 boundless, the purity of all dharani gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because the emptiness of the boundless 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 boundless, the purity of all samadhi gateways, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

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

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

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

Subhuti, because the emptiness of the boundless is 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 is this? Whether it is the purity of the emptiness of the boundless, 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 discrimination, and without cessation.

Subhuti, because the emptiness of the boundless is 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 is this? Whether it is the purity of the emptiness of the boundless, 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 discrimination, and without cessation.

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

Because the emptiness of non-dispersal is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the wisdom of all-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-dispersal, 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 discrimination, and without cessation.

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

Because the emptiness of non-dispersal 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-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-dispersal, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the wisdom of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Because the emptiness of non-dispersal 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-knowledge is pure. Why is this? Whether it is the purity of the emptiness of non-dispersal, 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 discrimination, and without cessation.

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

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

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

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

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

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

Subhuti! Because the quality of non-distraction is pure, the tongue element is pure; because the tongue element is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the quality of non-distraction, the purity of the tongue element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-distraction is pure, the taste element, the tongue-consciousness element, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste element through the feelings arising with tongue-contact as condition are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the quality of non-distraction, the purity of the taste element through the feelings arising with tongue-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the quality of non-distraction is pure, the body element is pure; because the body element is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the quality of non-distraction, the purity of the body element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-distraction is pure, the tangible-object element, the body-consciousness element, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object element through the feelings arising with body-contact as condition are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the quality of non-distraction, the purity of the tangible-object element through the feelings arising with body-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the quality of non-distraction is pure, the mind element is pure; because the mind element is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the quality of non-distraction, the purity of the mind element, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-distraction is pure, the mental-object element, the mind-consciousness element, mind-contact, and the feelings arising with mind-contact as condition are pure; because the mental-object element through the feelings arising with mind-contact as condition are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the quality of non-distraction, the purity of the mental-object element through the feelings arising with mind-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the quality of non-distraction is 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 quality of non-distraction, 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 without cessation. Because the quality of non-distraction is 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 quality of non-distraction, 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 without cessation.

Subhuti! Because the quality of non-distraction is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the quality of non-distraction, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-distraction is pure, volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the quality of non-distraction, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the quality of non-distraction, the purity of the perfection of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-distraction is 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 is this? Whether it is the purity of the quality of non-distraction, 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 the quality of non-distraction is pure, inner emptiness is pure; because inner emptiness is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the quality of non-distraction, the purity of inner emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-distraction is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of that which has neither beginning nor end, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of shared characteristics, the emptiness of all dharmas, the emptiness of non-apprehensibility, the emptiness of nonbeing,

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

Why is this? Whether it is the purity of the quality of non-distraction, the purity of outer emptiness through the emptiness of the inherent nature of nonbeing, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

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

Whether it is the purity of the quality of non-distraction, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the quality of non-distraction is pure, the dhatu of Dharma, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the limit of reality, the realm of space, and the inconceivable realm are pure; because the dhatu of Dharma through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the quality of non-distraction, the purity of the dhatu of Dharma through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharma of non-distraction is pure, the noble truth of suffering is pure; because the noble truth of suffering is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharma of non-distraction, the purity of the noble truth of suffering, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because the dharma of non-distraction is pure, the noble truths of the origin, cessation, and path are pure; because the noble truths of the origin, cessation, and path are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharma of non-distraction, the purity of the noble truths of the origin, cessation, and path, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharma of non-distraction is pure, the four dhyanas are pure; because the four dhyanas are pure, the knowledge of all-knowledge is pure. Why is this?

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

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

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

Whether it is the purity of the dharma of non-distraction, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because the dharma of non-distraction is pure, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharma of non-distraction, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharma of non-distraction is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharma of non-distraction, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because the dharma of non-distraction is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are pure; because the four right efforts through the Noble Eightfold Path are pure, the knowledge of all-knowledge is pure.

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

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

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

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

Subhuti! Because the dharma of non-distraction is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of the dharma of non-distraction, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharma of non-distraction is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharma of non-distraction, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because the dharma of non-distraction is pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharma of non-distraction, the purity of the six superknowledges, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharma of non-distraction is pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharma of non-distraction, the purity of the ten powers of a Buddha, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because the dharma of non-distraction is pure, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses through the eighteen unique qualities of a Buddha are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharma of non-distraction, the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the dharma of non-distraction is pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of the dharma of non-distraction, the purity of the quality of never losing mindfulness, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation. Because the dharma of non-distraction is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of the dharma of non-distraction, the purity of the nature of constant equanimity, or the purity of the knowledge of all-knowledge, all are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! Because the emptiness of non-dispersion is pure, the knowledge of all dharmas is pure; because the knowledge of all dharmas is pure, omniscient knowledge is pure. Why?

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

Why? Because whether it is the purity of the emptiness of non-dispersion, 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 non-dispersion is pure, all dharani gateways are pure; because all dharani gateways are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the emptiness of non-dispersion, 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 non-dispersion is pure, all samadhi gateways are pure; because all samadhi gateways are pure, omniscient knowledge is pure. Why? Because whether it is the purity of the emptiness of non-dispersion, 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 non-dispersion is pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, omniscient knowledge is pure. Why?

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

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

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

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

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

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

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

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

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

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

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

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

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

Why? Because whether it is the purity of the emptiness of the unchanging, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, 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 unchanging is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of the emptiness of the unchanging, the purity of the eye dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation. Because the emptiness of the unchanging is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact are pure; because the form dhatu through the feelings arising in dependence upon eye-contact are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of the emptiness of the unchanging, the purity of the form dhatu through the feelings arising in dependence upon eye-contact, or the purity of omniscient knowledge, they are all nondual, not divided into two, without discrimination, and without cessation.

Subhuti, because the emptiness of dharmas is unchanging and pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the ear dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the emptiness of dharmas is unchanging and 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 knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the sound dhatu through the feelings arising with ear-contact as their condition, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the emptiness of dharmas is unchanging and pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the nose dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the emptiness of dharmas is unchanging and 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 knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the odor dhatu through the feelings arising with nose-contact as their condition, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the emptiness of dharmas is unchanging and pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the tongue dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the emptiness of dharmas is unchanging and 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 knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the taste dhatu through the feelings arising with tongue-contact as their condition, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the emptiness of dharmas is unchanging and pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the body dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the emptiness of dharmas is unchanging and 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 knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the tangible-object dhatu through the feelings arising with body-contact as their condition, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the emptiness of dharmas is unchanging and pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the mind dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the emptiness of dharmas is unchanging and pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition are pure; because the mental-object dhatu through the feelings arising with mind-contact as their condition are pure, the knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the mental-object dhatu through the feelings arising with mind-contact as their condition, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the emptiness of dharmas is unchanging and pure, the earth dhatu is pure; because the earth dhatu is pure, the knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the earth dhatu, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the emptiness of dharmas is unchanging and 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-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Subhuti, because the emptiness of dharmas is unchanging and pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of ignorance, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

Because the emptiness of dharmas is unchanging and pure, formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, the knowledge of all-knowing is pure. Why is this so? Whether it is the unchanging purity of the emptiness of dharmas, the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of the knowledge of all-knowing, they are all nondual, not divided into two, free from discrimination, and not subject to cessation.

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