大般若波羅蜜多經

03

Good Subhuti! The purity of the five kinds of eyes is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the five kinds of eyes. Why is this? Because the purity of the five kinds of eyes and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated. The purity of the six superknowledges is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the six superknowledges. Why is this? Because the purity of the six superknowledges and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of the Buddha’s ten powers is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the Buddha’s ten powers. Why is this?

Because the purity of the Buddha’s ten powers and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated. The purity of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great joy, great equanimity, and the eighteen distinctive qualities of a Buddha is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha.

Why is this? Because the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of the Dharma of non-forgetfulness is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the Dharma of non-forgetfulness. Why is this? Because the purity of the Dharma of non-forgetfulness and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated. The purity of the nature of constant equanimity is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the nature of constant equanimity. Why is this? Because the purity of the nature of constant equanimity and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of the knowledge of all dharmas is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the knowledge of all dharmas. Why is this?

Because the purity of the knowledge of all dharmas and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated. The purity of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the knowledge of the aspects of the paths and the knowledge of all aspects.

Why is this? Because the purity of the knowledge of the aspects of the paths and the knowledge of all aspects and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of all dharani gateways is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of all dharani gateways. Why is this? Because the purity of all dharani gateways and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated. The purity of all samadhi gateways is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of all samadhi gateways. Why is this? Because the purity of all samadhi gateways and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of the fruit of stream-entry is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the fruit of stream-entry. Why is this? Because the purity of the fruit of stream-entry and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated. The purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the fruits of once-returning, non-returning, and arhatship. Why is this? Because the purity of the fruits of once-returning, non-returning, and arhatship and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of the fruit of a pratyekabuddha is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the fruit of a pratyekabuddha. Why is this? Because the purity of the fruit of a pratyekabuddha and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of all the practices of great bodhisattvas is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of all the practices of great bodhisattvas. Why is this? Because the purity of all the practices of great bodhisattvas and the purity of prajnaparamita are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of the unsurpassed perfect enlightenment of the Buddhas is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the unsurpassed perfect enlightenment of the Buddhas. Why is this? Because the purity of the unsurpassed perfect enlightenment of the Buddhas and the purity of prajnaparamita are nondual, not not divided into two, neither differentiated nor annihilated.

Furthermore, Subhuti! The purity of form is precisely the purity of all-knowing wisdom; the purity of all-knowing wisdom is precisely the purity of form. Why is this? Because the purity of form and the purity of all-knowing wisdom are nondual, not divided into two, neither differentiated nor annihilated. The purity of feeling, perception, formations, and consciousness is precisely the purity of all-knowing wisdom; the purity of all-knowing wisdom is precisely the purity of feeling, perception, formations, and consciousness. Why is this? Because the purity of feeling, perception, formations, and consciousness and the purity of all-knowing wisdom are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of the eye ayatana is precisely the purity of all-knowing wisdom; the purity of all-knowing wisdom is precisely the purity of the eye ayatana. Why is this? Because the purity of the eye ayatana and the purity of all-knowing wisdom are nondual, not divided into two, neither differentiated nor annihilated. The purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of all-knowing wisdom; the purity of all-knowing wisdom is precisely the purity of the ear, nose, tongue, body, and mind ayatanas. Why is this? Because the purity of the ear, nose, tongue, body, and mind ayatanas and the purity of all-knowing wisdom are nondual, not divided into two, neither differentiated nor annihilated.

Good Subhuti! The purity of the form ayatana is precisely the purity of all-knowing wisdom; the purity of all-knowing wisdom is precisely the purity of the form ayatana. Why is this? Because the purity of the form ayatana and the purity of all-knowing wisdom are nondual, not divided into two, neither differentiated nor annihilated. The purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of all-knowing wisdom; the purity of all-knowing wisdom is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas. Why is this? Because the purity of the sound, odor, taste, tangible-object, and dharma ayatanas and the purity of all-knowing wisdom are nondual, not divided into two, neither differentiated nor annihilated.

Subhuti, the purity of the eye dhatu is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the eye dhatu. Why is this? Because the purity of the eye dhatu and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

The purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the form dhatu through to the feelings that arise conditioned by eye-contact. Why is this? Because the purity of the form dhatu through to the feelings that arise conditioned by eye-contact and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the ear dhatu is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the ear dhatu. Why is this? Because the purity of the ear dhatu and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

The purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the sound dhatu through to the feelings that arise conditioned by ear-contact. Why is this? Because the purity of the sound dhatu through to the feelings that arise conditioned by ear-contact and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the nose dhatu is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the nose dhatu. Why is this? Because the purity of the nose dhatu and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

The purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the odor dhatu through to the feelings that arise conditioned by nose-contact. Why is this? Because the purity of the odor dhatu through to the feelings that arise conditioned by nose-contact and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the tongue dhatu is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the tongue dhatu. Why is this? Because the purity of the tongue dhatu and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

The purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the taste dhatu through to the feelings that arise conditioned by tongue-contact. Why is this? Because the purity of the taste dhatu through to the feelings that arise conditioned by tongue-contact and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the body dhatu is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the body dhatu. Why is this? Because the purity of the body dhatu and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

The purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the tangible-object dhatu through to the feelings that arise conditioned by body-contact. Why is this? Because the purity of the tangible-object dhatu through to the feelings that arise conditioned by body-contact and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the mind dhatu is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the mind dhatu. Why is this? Because the purity of the mind dhatu and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

The purity of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the mental-object dhatu through to the feelings that arise conditioned by mind-contact. Why is this? Because the purity of the mental-object dhatu through to the feelings that arise conditioned by mind-contact and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the earth dhatu is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the earth dhatu. Why is this? Because the purity of the earth dhatu and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

The purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the water, fire, wind, space, and consciousness dhatus. Why is this? Because the purity of the water, fire, wind, space, and consciousness dhatus and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of ignorance is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of ignorance. Why is this? Because the purity of ignorance and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

The purity of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of formations through to aging and death, sorrow, lamentation, pain, grief, and distress. Why is this? Because the purity of formations through to aging and death, sorrow, lamentation, pain, grief, and distress and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the perfection of generosity is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the perfection of generosity. Why is this? Because the purity of the perfection of generosity and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

The purity of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita is precisely the purity of the knowledge of all aspects; the purity of the knowledge of all aspects is precisely the purity of the perfection of ethical discipline through to prajnaparamita. Why is this? Because the purity of the perfection of ethical discipline through to prajnaparamita and the purity of the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of internal emptiness is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of internal emptiness. Why? Because the purity of internal emptiness and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

The purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of nonchange, emptiness of original nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unattainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of external emptiness through the purity of the emptiness of the nonexistence of self-nature.

Why? Because the purity of external emptiness through the purity of the emptiness of the nonexistence of self-nature and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of suchness is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of suchness. Why? Because the purity of suchness and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

The purity of the dharma-realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the dharma-realm through the inconceivable realm.

Why? Because the purity of the dharma-realm through the inconceivable realm and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the Noble Truth of suffering is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the Noble Truth of suffering. Why? Because the purity of the Noble Truth of suffering and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

The purity of the Noble Truths of the origin of suffering, cessation, and the path is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the Noble Truths of the origin of suffering, cessation, and the path. Why? Because the purity of the Noble Truths of the origin of suffering, cessation, and the path and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the four meditative absorptions is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the four meditative absorptions. Why? Because the purity of the four meditative absorptions and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

The purity of the four immeasurables and the four formless concentrations is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the four immeasurables and the four formless concentrations. Why? Because the purity of the four immeasurables and the four formless concentrations and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the eight liberations is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the eight liberations. Why? Because the purity of the eight liberations and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

The purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities. Why? Because the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities and the purity of the wisdom of all-knowledge are not two, not two, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the four foundations of mindfulness is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the four foundations of mindfulness. Why? Because the purity of the four foundations of mindfulness and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

The purity of 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 is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the four right efforts through the Noble Eightfold Path. Why? Because the purity of the four right efforts through the Noble Eightfold Path and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the liberation gateway of emptiness is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the liberation gateway of emptiness. Why? Because the purity of the liberation gateway of emptiness and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

The purity of the liberation gateways of signlessness and wishlessness is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the liberation gateways of signlessness and wishlessness. Why? Because the purity of the liberation gateways of signlessness and wishlessness and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the ten bodhisattva bhumis is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the ten bodhisattva bhumis. Why? Because the purity of the ten bodhisattva bhumis and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, the purity of the five kinds of eyes is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the five kinds of eyes. Why? Because the purity of the five kinds of eyes and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation. The purity of the six superknowledges is precisely the purity of the wisdom of all-knowledge; the purity of the wisdom of all-knowledge is precisely the purity of the six superknowledges. Why? Because the purity of the six superknowledges and the purity of the wisdom of all-knowledge are nondual, not divided into two, without differentiation, and without cessation.

Subhuti! The purity of the Buddha’s ten powers is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the Buddha’s ten powers. Why?

Because the purity of the Buddha’s ten powers and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated. The purity of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great joy, great joy, great equanimity, and the eighteen unique qualities of a Buddha is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha.

Why? Because the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the Dharma of never forgetting is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the Dharma of never forgetting. Why? Because the purity of the Dharma of never forgetting and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated. The purity of the nature of constant equanimity is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the nature of constant equanimity. Why? Because the purity of the nature of constant equanimity and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the knowledge of all is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the knowledge of all. Why? Because the purity of the knowledge of all and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated. The purity of the knowledge of paths and the knowledge of all aspects is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the knowledge of paths and the knowledge of all aspects. Why? Because the purity of the knowledge of paths and the knowledge of all aspects and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of all dharani gateways is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of all dharani gateways. Why? Because the purity of all dharani gateways and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated. The purity of all samadhi gateways is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of all samadhi gateways. Why? Because the purity of all samadhi gateways and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the fruit of stream-entry is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the fruit of stream-entry. Why? Because the purity of the fruit of stream-entry and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated. The purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the fruits of once-returning, non-returning, and arhatship. Why? Because the purity of the fruits of once-returning, non-returning, and arhatship and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the fruit of a pratyekabuddha is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the fruit of a pratyekabuddha. Why? Because the purity of the fruit of a pratyekabuddha and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of all the practices of great bodhisattvas is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of all the practices of great bodhisattvas. Why? Because the purity of all the practices of great bodhisattvas and the purity of omniscient wisdom are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the supreme enlightenment of the Buddhas is precisely the purity of omniscient wisdom; the purity of omniscient wisdom is precisely the purity of the supreme enlightenment of the Buddhas. Why? Because the purity of the supreme enlightenment of the Buddhas and the purity of omniscient wisdom are not two, not not divided into two, not differentiated, and not annihilated.

Furthermore, Subhuti! The purity of self is precisely the purity of form; the purity of form is precisely the purity of self. Why?

Because this purity of self and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of self is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of self. Why?

Because this purity of self and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a sentient being is precisely the purity of form; the purity of form is precisely the purity of a sentient being. Why?

Because this purity of a sentient being and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a sentient being is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of a sentient being. Why?

Because this purity of a sentient being and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of form; the purity of form is precisely the purity of the life continuum. Why?

Because this purity of the life continuum and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of the life continuum. Why?

Because this purity of the life continuum and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is born is precisely the purity of form; the purity of form is precisely the purity of one who is born. Why?

Because this purity of one who is born and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is born is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of one who is born. Why?

Because this purity of one who is born and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is nurtured is precisely the purity of form; the purity of form is precisely the purity of one who is nurtured. Why?

Because this purity of one who is nurtured and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is nurtured is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of one who is nurtured. Why?

Because this purity of one who is nurtured and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person is precisely the purity of form; the purity of form is precisely the purity of a person. Why?

Because this purity of a person and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of a person. Why?

Because this purity of a person and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the pudgala is precisely the purity of form; the purity of form is precisely the purity of the pudgala. Why?

Because this purity of the pudgala and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the pudgala is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of the pudgala. Why?

Because this purity of the pudgala and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a mind-born being is precisely the purity of form; the purity of form is precisely the purity of a mind-born being. Why?

Because this purity of a mind-born being and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a mind-born being is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of a mind-born being. Why?

Because this purity of a mind-born being and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a youth is precisely the purity of form; the purity of form is precisely the purity of a youth. Why?

Because this purity of a youth and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a youth is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of a youth. Why?

Because this purity of a youth and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the agent is precisely the purity of form; the purity of form is precisely the purity of the agent. Why?

Because this purity of the agent and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the agent is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of the agent. Why?

Because this purity of the agent and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the experiencer is precisely the purity of form; the purity of form is precisely the purity of the experiencer. Why?

Because this purity of the experiencer and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the experiencer is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of the experiencer. Why?

Because this purity of the experiencer and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the knower is precisely the purity of form; the purity of form is precisely the purity of the knower. Why?

Because this purity of the knower and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the knower is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of the knower. Why?

Because this purity of the knower and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the seer is precisely the purity of form; the purity of form is precisely the purity of the seer. Why?

Because this purity of the seer and the purity of form are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the seer is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of the seer. Why?

Because this purity of the seer and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation.

Furthermore, Subhuti! The purity of the self is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the self. Why?

Because that purity of the self and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the self is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of the self. Why?

Because that purity of the self and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of a sentient being is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of a sentient being is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the life continuum is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the life continuum is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of birth is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of birth. Why?

Because that purity of birth and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of birth is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of birth. Why?

Because that purity of birth and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of one who is nurtured is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of one who is nurtured. Why?

Because that purity of one who is nurtured and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of one who is nurtured is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of one who is nurtured. Why?

Because that purity of one who is nurtured and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of a person is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of a person. Why?

Because that purity of a person and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of a person is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of a person. Why?

Because that purity of a person and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the pudgala is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the pudgala. Why?

Because that purity of the pudgala and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the pudgala is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of the pudgala. Why?

Because that purity of the pudgala and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the mind-born being is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the mind-born being. Why?

Because that purity of the mind-born being and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the mind-born being is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of the mind-born being. Why?

Because that purity of the mind-born being and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of a youth is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of a youth is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the doer is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the doer. Why?

Because that purity of the doer and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the doer is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of the doer. Why?

Because that purity of the doer and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the experiencer is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the experiencer. Why?

Because that purity of the experiencer and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the experiencer is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of the experiencer. Why?

Because that purity of the experiencer and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the knower is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the knower. Why?

Because that purity of the knower and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the knower is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of the knower. Why?

Because that purity of the knower and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the seer is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the seer. Why?

Because that purity of the seer and the purity of the eye ayatana are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of the seer is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of the seer. Why?

Because that purity of the seer and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are not differentiated, and are not annihilated.

Fascicle 184

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