GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 211
Chapter 34: DIFFICULT TO UNDERSTAND (30)
O Subhūti, because the unconditioned dharma of purity is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure four foundations of mindfulness, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity 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 up to the eightfold noble path are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure four right efforts up to the eightfold noble path, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, the liberation door of emptiness is pure; because the liberation door of emptiness is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure liberation door of emptiness, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity is pure, the liberation doors of signlessness and wishlessness are pure; because the liberation doors of signlessness and wishlessness are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure liberation doors of signlessness and wishlessness, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure ten bodhisattva grounds, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure five kinds of eyes, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity is pure, the six supernormal powers are pure; because the six supernormal powers are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure six supernormal powers, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, the ten powers of the Buddha are pure; because the ten powers of the Buddha are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure ten powers of the Buddha, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity 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 up to the eighteen unique qualities of a Buddha are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure four fearlessnesses up to the eighteen unique qualities of a Buddha, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, the dharma of never forgetting is pure; because the dharma of never forgetting is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure dharma of never forgetting, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure nature of constant equanimity, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, all-wisdom is pure; because all-wisdom is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure all-wisdom, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity is pure, the wisdom of the path-aspect and the wisdom of all-aspects are pure; because the wisdom of the path-aspect and the wisdom of all-aspects are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure wisdom of the path-aspect and the wisdom of all-aspects, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, all dhāraṇī dharma-gates are pure; because all dhāraṇī dharma-gates are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure dhāraṇī dharma-gates, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity is pure, all samādhi dharma-gates are pure; because all samādhi dharma-gates are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure samādhi dharma-gates, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity 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 so? Because whether it is the pure unconditioned dharma, the pure fruit of stream-entry, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity 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 so? Because whether it is the pure unconditioned dharma, the pure fruits of once-returning, non-returning, and arhatship, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, the fruit of pratyekabuddhahood is pure; because the fruit of pratyekabuddhahood is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure fruit of pratyekabuddhahood, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, the practices of great bodhisattvas are pure; because the practices of great bodhisattvas are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure practices of great bodhisattvas, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, the supreme perfect enlightenment of all Buddhas is pure; because the supreme perfect enlightenment of all Buddhas is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure supreme perfect enlightenment of all Buddhas, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
Furthermore, Subhūti, because the unconditioned dharma of purity is pure, form is pure; because form is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure form, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity 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 so? Because whether it is the pure unconditioned dharma, the pure feeling, perception, formations, and consciousness, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the unconditioned dharma of purity is pure, the eye sense-base is pure; because the eye sense-base is pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure eye sense-base, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction. Because the unconditioned dharma of purity is pure, the ear, nose, tongue, body, and mind sense-bases are pure; because the ear, nose, tongue, body, and mind sense-bases are pure, the wisdom of all-knowledge is pure. Why is this so? Because whether it is the pure unconditioned dharma, the pure ear, nose, tongue, body, and mind sense-bases, or the pure wisdom of all-knowledge, all are without two, without two aspects, without discrimination, and without cessation and destruction.
O Subhūti, because the pure unconditioned dharma-element is pure, the realm of forms is pure; because the realm of forms is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the realm of forms, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, the realms of sound, smell, taste, touch, and dharmas are pure; because the realms of sound, smell, taste, touch, and dharmas are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the realms of sound, smell, taste, touch, and dharmas, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhūti, because the pure unconditioned dharma-element is pure, the eye-element is pure; because the eye-element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the eye-element, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, the form-element, the eye-consciousness element, eye-contact, and the feelings arising conditioned by eye-contact are pure; because the form-element up to the feelings arising conditioned by eye-contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the form-element up to the feelings arising conditioned by eye-contact, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhūti, because the pure unconditioned dharma-element is pure, the ear-element is pure; because the ear-element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the ear-element, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, the sound-element, the ear-consciousness element, ear-contact, and the feelings arising conditioned by ear-contact are pure; because the sound-element up to the feelings arising conditioned by ear-contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the sound-element up to the feelings arising conditioned by ear-contact, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhūti, because the pure unconditioned dharma-element is pure, the nose-element is pure; because the nose-element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the nose-element, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, the smell-element, the nose-consciousness element, nose-contact, and the feelings arising conditioned by nose-contact are pure; because the smell-element up to the feelings arising conditioned by nose-contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the smell-element up to the feelings arising conditioned by nose-contact, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhūti, because the pure unconditioned dharma-element is pure, the tongue-element is pure; because the tongue-element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the tongue-element, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, the taste-element, the tongue-consciousness element, tongue-contact, and the feelings arising conditioned by tongue-contact are pure; because the taste-element up to the feelings arising conditioned by tongue-contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the taste-element up to the feelings arising conditioned by tongue-contact, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhūti, because the pure unconditioned dharma-element is pure, the body-element is pure; because the body-element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the body-element, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, the touch-element, the body-consciousness element, body-contact, and the feelings arising conditioned by body-contact are pure; because the touch-element up to the feelings arising conditioned by body-contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the touch-element up to the feelings arising conditioned by body-contact, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhūti, because the pure unconditioned dharma-element is pure, the mind-element is pure; because the mind-element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the mind-element, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, the dharma-element, the mind-consciousness element, mind-contact, and the feelings arising conditioned by mind-contact are pure; because the dharma-element up to the feelings arising conditioned by mind-contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the dharma-element up to the feelings arising conditioned by mind-contact, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhūti, because the pure unconditioned dharma-element is pure, the earth-element is pure; because the earth-element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the earth-element, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhūti, because the pure unconditioned dharma-element is pure, ignorance is pure; because ignorance is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of ignorance, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are pure; because formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhūti, because the pure unconditioned dharma-element is pure, the perfection of giving is pure; because the perfection of giving is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the perfection of giving, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation. Because the pure unconditioned dharma-element is pure, the perfection of pure morality, patience, diligence, meditative concentration, and wisdom are pure; because the perfection of pure morality up to the perfection of wisdom is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the purity of the unconditioned dharma-element, the purity of the perfection of pure morality up to the perfection of wisdom, or the purity of the wisdom of omniscience, all are without two, without two divisions, without discrimination, and without cessation.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the emptiness of inner phenomena is pure; because the emptiness of inner phenomena is pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the emptiness of inner phenomena, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the emptiness of external phenomena, the emptiness of both inner and outer phenomena, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness in all phenomena, the emptiness that cannot be apprehended, the emptiness of no nature, the emptiness of self-nature, and the purity of the emptiness of self-nature are pure; because the emptiness of external phenomena up to the purity of the emptiness of self-nature is pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the emptiness of external phenomena up to the purity of the emptiness of self-nature, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, thusness is pure; because thusness is pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of thusness, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the purity of the Dharma realm, the nature of phenomena, the nature of non-delusion, the nature of non-change, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, ultimate reality, the realm of space, and the inconceivable realm are pure; because the Dharma realm up to the inconceivable realm are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the Dharma realm up to the purity of the inconceivable realm, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the truth of suffering is pure; because the truth of suffering is pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the truth of suffering, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the truths of origination, cessation, and the path are pure; because the truths of origination, cessation, and the path are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the truths of origination, cessation, and the path, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the four meditative absorptions, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the four immeasurables and the four formless concentrations, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the eight liberations are pure; because the eight liberations are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the eight liberations, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the eight stages of mastery, the nine successive meditative attainments, and the ten universal bases are pure; because the eight stages of mastery, the nine successive meditative attainments, and the ten universal bases are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the eight stages of mastery, the nine successive meditative attainments, and the ten universal bases, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the four foundations of mindfulness, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path are pure; because the four right efforts up to the eightfold noble path are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the four right efforts up to the eightfold noble path, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the liberation door of emptiness is pure; because the liberation door of emptiness is pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the liberation door of emptiness, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the liberation doors of signlessness and wishlessness are pure; because the liberation doors of signlessness and wishlessness are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the liberation doors of signlessness and wishlessness, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the ten Bodhisattva grounds are pure; because the ten Bodhisattva grounds are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the ten Bodhisattva grounds, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the five kinds of eyes, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the six supernormal powers are pure; because the six supernormal powers are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the six supernormal powers, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the ten powers of the Buddha are pure; because the ten powers of the Buddha are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the ten powers of the Buddha, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the four fearlessnesses, the four kinds of unobstructed knowledge, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of a Buddha are pure; because the four fearlessnesses up to the eighteen unique qualities of a Buddha are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the four fearlessnesses up to the eighteen unique qualities of a Buddha, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the quality of not forgetting is pure; because the quality of not forgetting is pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the quality of not forgetting, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the nature of constant equanimity, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhuti, because the unconditioned purity of the emptiness of phenomena is pure, the wisdom of all is pure; because the wisdom of all is pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the wisdom of all, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction. Because the unconditioned purity of the emptiness of phenomena is pure, the wisdom of the modes of the path and the wisdom of all aspects are pure; because the wisdom of the modes of the path and the wisdom of all aspects are pure, the wisdom of omniscience is pure. Why? Because whether it is the unconditioned purity of the emptiness of phenomena, the purity of the wisdom of the modes of the path and the wisdom of all aspects, or the purity of the wisdom of omniscience, all are without two, without two divisions, without differentiation, and without cessation or destruction.
O Subhūti, because the unconditioned pure emptiness of phenomena is pure, all pure dhāraṇī gateways are pure; because all pure dhāraṇī gateways are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the pure unconditioned emptiness of phenomena, the purity of all dhāraṇī gateways, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the unconditioned pure emptiness of phenomena is pure, all pure samādhi gateways are pure; because all pure samādhi gateways are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the pure unconditioned emptiness of phenomena, the purity of all samādhi gateways, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the unconditioned pure emptiness of phenomena is pure, the fruit of Stream-entry is pure; because the fruit of Stream-entry is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the pure unconditioned emptiness of phenomena, the purity of the fruit of Stream-entry, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the unconditioned pure emptiness of phenomena is pure, the fruits of Once-returning, Non-returning, and Arhatship are pure; because the fruits of Once-returning, Non-returning, and Arhatship are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the pure unconditioned emptiness of phenomena, the purity of the fruits of Once-returning, Non-returning, and Arhatship, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the unconditioned pure emptiness of phenomena is pure, the fruit of the Pratyekabuddha stage is pure; because the fruit of the Pratyekabuddha stage is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the pure unconditioned emptiness of phenomena, the purity of the fruit of the Pratyekabuddha stage, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the unconditioned pure emptiness of phenomena is pure, the practices of the Great Bodhisattva are pure; because the practices of the Great Bodhisattva are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the pure unconditioned emptiness of phenomena, the purity of the practices of the Great Bodhisattva, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the unconditioned pure emptiness of phenomena is pure, the unsurpassed perfect enlightenment of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the pure unconditioned emptiness of phenomena, the purity of the unsurpassed perfect enlightenment of all Buddhas, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
Furthermore, Subhūti, because the ultimate pure emptiness of phenomena is pure, form is pure; because form is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of form, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the ultimate pure emptiness of phenomena is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of feeling, perception, formations, and consciousness, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the ultimate pure emptiness of phenomena is pure, the eye faculty is pure; because the eye faculty is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the eye faculty, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the ultimate pure emptiness of phenomena is pure, the ear, nose, tongue, body, and mind faculties are pure; because the ear, nose, tongue, body, and mind faculties are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the ear, nose, tongue, body, and mind faculties, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the ultimate pure emptiness of phenomena is pure, the form sphere is pure; because the form sphere is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the form sphere, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the ultimate pure emptiness of phenomena is pure, sound, smell, taste, touch, and dharma spheres are pure; because sound, smell, taste, touch, and dharma spheres are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of sound, smell, taste, touch, and dharma spheres, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the ultimate pure emptiness of phenomena is pure, the eye element is pure; because the eye element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the eye element, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the ultimate pure emptiness of phenomena is pure, the form element, eye consciousness element, eye contact, and the feelings arising dependent upon eye contact are pure; because the form element through the feelings arising dependent upon eye contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the form element through the feelings arising dependent upon eye contact, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the ultimate pure emptiness of phenomena is pure, the ear element is pure; because the ear element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the ear element, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the ultimate pure emptiness of phenomena is pure, the sound element, ear consciousness element, ear contact, and the feelings arising dependent upon ear contact are pure; because the sound element through the feelings arising dependent upon ear contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the sound element through the feelings arising dependent upon ear contact, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the ultimate pure emptiness of phenomena is pure, the nose element is pure; because the nose element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the nose element, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the ultimate pure emptiness of phenomena is pure, the smell element, nose consciousness element, nose contact, and the feelings arising dependent upon nose contact are pure; because the smell element through the feelings arising dependent upon nose contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the smell element through the feelings arising dependent upon nose contact, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the ultimate pure emptiness of phenomena is pure, the tongue element is pure; because the tongue element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the tongue element, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the ultimate pure emptiness of phenomena is pure, the taste element, tongue consciousness element, tongue contact, and the feelings arising dependent upon tongue contact are pure; because the taste element through the feelings arising dependent upon tongue contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the taste element through the feelings arising dependent upon tongue contact, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the ultimate pure emptiness of phenomena is pure, the body element is pure; because the body element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the body element, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the ultimate pure emptiness of phenomena is pure, the touch element, body consciousness element, body contact, and the feelings arising dependent upon body contact are pure; because the touch element through the feelings arising dependent upon body contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the touch element through the feelings arising dependent upon body contact, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because the ultimate pure emptiness of phenomena is pure, the mind element is pure; because the mind element is pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the mind element, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation. Because the ultimate pure emptiness of phenomena is pure, the dharma element, mind consciousness element, mind contact, and the feelings arising dependent upon mind contact are pure; because the dharma element through the feelings arising dependent upon mind contact are pure, the wisdom of omniscience is pure. Why is this so? Because whether it is the ultimate pure emptiness of phenomena, the purity of the dharma element through the feelings arising dependent upon mind contact, or the purity of the wisdom of omniscience, all are without two, without two aspects, without differentiation, and without cessation.
O Subhūti, because dharmas are ultimately pure, the earth element is pure; because the earth element is pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the earth element, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, ignorance is pure; because ignorance is pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of ignorance, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are pure; because formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of formations up to aging-and-death, sorrow, lamentation, suffering, grief, and distress, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the perfection of giving is pure; because the perfection of giving is pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the perfection of giving, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the perfections of morality, patience, diligence, meditation, and wisdom are pure; because the perfection of morality up to the perfection of wisdom are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the perfection of morality up to the perfection of wisdom, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the emptiness of internal phenomena, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the emptiness of external phenomena, the emptiness of both internal and external phenomena, the emptiness of emptiness, the great emptiness, the ultimate-meaning emptiness, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness beyond all limits, the emptiness of dispersion, the emptiness of non-change, the emptiness of inherent nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of what cannot be apprehended, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the self-nature of emptiness are pure; because the emptiness of external phenomena up to the purity of the self-nature of emptiness are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the emptiness of external phenomena up to the purity of the self-nature of emptiness, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, suchness is pure; because suchness is pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of suchness, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the dharma realm, dharma nature, the nature of non-falsity, the nature of non-change, the nature of equality, the nature of non-arising, the certainty of dharma, the abiding of dharma, ultimate reality, the realm of space, and the inconceivable realm are pure; because the dharma realm up to the inconceivable realm are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the dharma realm up to the inconceivable realm, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the noble truth of suffering is pure; because the noble truth of suffering is pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the noble truth of suffering, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the noble truths of origin, cessation, and path are pure; because the noble truths of origin, cessation, and path are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the noble truths of origin, cessation, and path, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the four meditative absorptions, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the four immeasurables and the four formless concentrations are pure; because the four immeasurables and the four formless concentrations are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the four immeasurables and the four formless concentrations, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the eight liberations are pure; because the eight liberations are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the eight liberations, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the eight spheres of mastery, the nine successive concentrations, and the ten total bases are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten total bases are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the eight spheres of mastery, the nine successive concentrations, and the ten total bases, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the four foundations of mindfulness, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are pure; because the four right efforts up to the eightfold noble path are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the four right efforts up to the eightfold noble path, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the liberation-door of emptiness is pure; because the liberation-door of emptiness is pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the liberation-door of emptiness, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the liberation-doors of signlessness and wishlessness are pure; because the liberation-doors of signlessness and wishlessness are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the liberation-doors of signlessness and wishlessness, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the ten bodhisattva stages are pure; because the ten bodhisattva stages are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the ten bodhisattva stages, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the five kinds of eyes, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the six supernormal powers are pure; because the six supernormal powers are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the six supernormal powers, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
O Subhūti, because dharmas are ultimately pure, the ten powers of the Buddha are pure; because the ten powers of the Buddha are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the ten powers of the Buddha, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation. Because dharmas are ultimately pure, the four fearlessnesses, the four kinds of unobstructed understanding, great loving-kindness, great compassion, great joy, great equanimity, and the eighteen unique qualities of the Buddha are pure; because the four fearlessnesses up to the eighteen unique qualities of the Buddha are pure, the wisdom of all-knowing knowledge is pure. Why? Because whether it is the ultimate purity of dharmas, the purity of the four fearlessnesses up to the eighteen unique qualities of the Buddha, or the purity of the wisdom of all-knowing knowledge, all are non-dual, without two aspects, without discrimination, without cessation.
Now, Subhuti, because dharmas are not ultimately pure, dharmas are pure in not being forgotten; because dharmas are pure in not being forgotten, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, dharmas that are pure in not being forgotten, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction. Because dharmas are not ultimately pure, the nature of ever-abandoning is pure; because the nature of ever-abandoning is pure, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, the nature of ever-abandoning that is pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction.
Now, Subhuti, because dharmas are not ultimately pure, the wisdom of knowing all is pure; because the wisdom of knowing all is pure, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, the wisdom of knowing all that is pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction. Because dharmas are not ultimately pure, the wisdom of the aspects of the Path and the wisdom of all aspects are pure; because the wisdom of the aspects of the Path and the wisdom of all aspects are pure, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, the wisdom of the aspects of the Path and the wisdom of all aspects that are pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction.
Now, Subhuti, because dharmas are not ultimately pure, all dharani teachings are pure; because all dharani teachings are pure, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, all dharani teachings that are pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction. Because dharmas are not ultimately pure, all samadhi teachings are pure; because all samadhi teachings are pure, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, all samadhi teachings that are pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction.
Now, Subhuti, because dharmas are not ultimately pure, the fruit of Stream-entry is pure; because the fruit of Stream-entry is pure, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, the fruit of Stream-entry that is pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction. Because dharmas are not ultimately 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? Because whether it is dharmas that are not ultimately pure, the fruits of Once-returning, Non-returning, and Arhatship that are pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction.
Now, Subhuti, because dharmas are not ultimately pure, the fruition of the Pratyekabuddha stage is pure; because the fruition of the Pratyekabuddha stage is pure, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, the fruition of the Pratyekabuddha stage that is pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction.
Now, Subhuti, because dharmas are not ultimately pure, the practices of the Great Bodhisattvas are pure; because the practices of the Great Bodhisattvas are pure, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, the practices of the Great Bodhisattvas that are pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction.
Now, Subhuti, because dharmas are not ultimately pure, the unsurpassed supreme enlightenment of all Buddhas is pure; because the unsurpassed supreme enlightenment of all Buddhas is pure, the wisdom of All-knowledge is pure. Why? Because whether it is dharmas that are not ultimately pure, the unsurpassed supreme enlightenment of all Buddhas that is pure, or the wisdom of All-knowledge that is pure, all are non-dual, without two aspects, without discrimination, without cessation or destruction.