大般若波羅蜜多經

02

The perfection of generosity in the middle period is neither bound nor liberated. Why? Because the perfection of generosity in the middle period has no inherent existence; this is the intrinsic nature of the perfection of generosity in the middle period.

The perfections of pure precepts, patience, diligence, meditation, and prajnaparamita in the middle period are neither bound nor liberated. Why? Because the perfections of pure precepts through prajnaparamita in the middle period have no inherent existence; this is the intrinsic nature of the perfections of pure precepts through prajnaparamita in the middle period.

Internal emptiness in the middle period is neither bound nor liberated. Why? Because internal emptiness in the middle period has no inherent existence; this is the intrinsic nature of internal emptiness in the middle period.

External emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence in the middle period are neither bound nor liberated.

Why? Because external emptiness through the emptiness of the self-nature of nonexistence in the middle period have no inherent existence; this is the intrinsic nature of external emptiness through the emptiness of the self-nature of nonexistence in the middle period. Suchness in the middle period is neither bound nor liberated.

Why? Because suchness in the middle period has no inherent existence; this is the intrinsic nature of suchness in the middle period. The dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, reality-limit, the realm of space, and the inconceivable realm in the middle period are neither bound nor liberated.

Why? Because the dharma realm through the inconceivable realm in the middle period have no inherent existence; this is the intrinsic nature of the dharma realm through the inconceivable realm in the middle period. The Noble Truth of suffering in the middle period is neither bound nor liberated.

Why? Because the Noble Truth of suffering in the middle period has no inherent existence; this is the intrinsic nature of the Noble Truth of suffering in the middle period. The Noble Truths of origin, cessation, and the path in the middle period are neither bound nor liberated.

Why? Because the Noble Truths of origin, cessation, and the path in the middle period have no inherent existence; this is the intrinsic nature of the Noble Truths of origin, cessation, and the path in the middle period. The four meditative absorptions in the middle period are neither bound nor liberated.

Why? Because the four meditative absorptions in the middle period have no inherent existence; this is the intrinsic nature of the four meditative absorptions in the middle period. The four immeasurables and the four formless attainments in the middle period are neither bound nor liberated.

Why? Because the four immeasurables and the four formless attainments in the middle period have no inherent existence; this is the intrinsic nature of the four immeasurables and the four formless attainments in the middle period. The eight liberations in the middle period are neither bound nor liberated.

Why? Because the eight liberations in the middle period have no inherent existence; this is the intrinsic nature of the eight liberations in the middle period. The eight spheres of mastery, the nine successive attainments, and the ten totalities in the middle period are neither bound nor liberated.

Why? Because the eight spheres of mastery, the nine successive attainments, and the ten totalities in the middle period have no inherent existence; this is the intrinsic nature of the eight spheres of mastery, the nine successive attainments, and the ten totalities in the middle period. The four foundations of mindfulness in the middle period are neither bound nor liberated.

Why? Because the four foundations of mindfulness in the middle period have no inherent existence; this is the intrinsic nature of the four foundations of mindfulness in the middle period. The four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path in the middle period are neither bound nor liberated.

Why? Because the four right efforts through the eightfold Noble Path in the middle period have no inherent existence; this is the intrinsic nature of the four right efforts through the eightfold Noble Path in the middle period. The emptiness gateway to liberation in the middle period is neither bound nor liberated.

Why? Because the emptiness gateway to liberation in the middle period has no inherent existence; this is the intrinsic nature of the emptiness gateway to liberation in the middle period. The signlessness and wishlessness gateways to liberation in the middle period are neither bound nor liberated.

Why? Because the signlessness and wishlessness gateways to liberation in the middle period have no inherent existence; this is the intrinsic nature of the signlessness and wishlessness gateways to liberation in the middle period. The ten bodhisattva grounds in the middle period are neither bound nor liberated.

Why? Because the ten bodhisattva grounds in the middle period have no inherent existence; this is the intrinsic nature of the ten bodhisattva grounds in the middle period. The five kinds of eyes in the middle period are neither bound nor liberated.

Why? Because the five kinds of eyes in the middle period have no inherent existence; this is the intrinsic nature of the five kinds of eyes in the middle period. The six superknowledges in the middle period are neither bound nor liberated.

Why? Because the six superknowledges in the middle period have no inherent existence; this is the intrinsic nature of the six superknowledges in the middle period. The ten powers of a Buddha in the middle period are neither bound nor liberated.

Why? Because the ten powers of a Buddha in the middle period have no inherent existence; this is the intrinsic nature of the ten powers of a Buddha in the middle period. The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha in the middle period are neither bound nor liberated.

Why? Because the four fearlessnesses through the eighteen distinctive qualities of a Buddha in the middle period have no inherent existence; this is the intrinsic nature of—is the intrinsic nature of the four fearlessnesses through the eighteen distinctive qualities of a Buddha in the middle period. The quality of never losing mindfulness in the middle period is neither bound nor liberated.

Why? Because the quality of never losing mindfulness in the middle period has no inherent existence; this is the intrinsic nature of the quality of never losing mindfulness in the middle period. The nature of constant equanimity in the middle period is neither bound nor liberated.

Why? Because the nature of constant equanimity in the middle period has no inherent existence; this is the intrinsic nature of the nature of constant equanimity in the middle period. All-knowledge in the middle period is neither bound nor liberated.

Why? Because all-knowledge in the middle period has no inherent existence; this is the intrinsic nature of all-knowledge in the middle period. Knowledge of the aspects of the paths and knowledge of all aspects in the middle period are neither bound nor liberated.

Why? Because knowledge of the aspects of the paths and knowledge of all aspects in the middle period have no inherent existence; this is the intrinsic nature of knowledge of the aspects of the paths and knowledge of all aspects in the middle period. All dharani gateways in the middle period are neither bound nor liberated.

Why? Because all dharani gateways in the middle period have no inherent existence; this is the intrinsic nature of all dharani gateways in the middle period. All samadhi gateways in the middle period are neither bound nor liberated.

Why? Because all samadhi gateways in the middle period have no inherent existence; this is the intrinsic nature of all samadhi gateways in the middle period. The fruit of stream-entry in the middle period is neither bound nor liberated.

Why? Because the fruit of stream-entry in the middle period has no inherent existence; this is the intrinsic nature of the fruit of stream-entry in the middle period. The fruits of once-returning, non-returning, and arhatship in the middle period are neither bound nor liberated.

Why? Because the fruits of once-returning, non-returning, and arhatship in the middle period have no inherent existence; this is the intrinsic nature of the fruits of once-returning, non-returning, and arhatship in the middle period. The fruit of a pratyekabuddha in the middle period is neither bound nor liberated.

Why? Because the fruit of a pratyekabuddha in the middle period has no inherent existence; this is the intrinsic nature of the fruit of a pratyekabuddha in the middle period. All practices of great bodhisattvas in the middle period are neither bound nor liberated.

Why? Because all practices of great bodhisattvas in the middle period have no inherent existence; this is the intrinsic nature of all practices of great bodhisattvas in the middle period. The supreme enlightenment of the Buddhas in the middle period is neither bound nor liberated.

Why?

For the supreme enlightenment of the Buddhas of the intermediate age has no intrinsic existence; this is the intrinsic nature of the supreme enlightenment of the Buddhas of the intermediate age.

The Venerable Subhuti again addressed the Buddha: “Blessed One! There are pudgalas who do not diligently exert themselves, who have not planted roots of virtue, who are replete with unwholesome roots, who are under the influence of evil friends, who act according to the power of Mara, whose indolence increases while their diligence declines, and who lack mindfulness and possess evil wisdom. Therefore, it is truly difficult for them to believe in and understand this prajnaparamita.”

The Buddha said: “Subhuti! So it is! So it is!

It is just as you have said! Pudgalas who do not diligently exert themselves, who have not planted roots of virtue, who are replete with unwholesome roots, who are under the influence of evil friends, who act according to the power of Mara, whose indolence increases while their diligence declines, and who lack mindfulness and possess evil wisdom truly find it difficult to believe in and understand this prajnaparamita. Why is this?

Subhuti! Because the purity of form is precisely the purity of fruition, and the purity of fruition is precisely the purity of form. Why?

Because that purity of form and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of feeling, perception, formations, and consciousness is precisely the purity of fruition, and the purity of fruition is precisely the purity of feeling, perception, formations, and consciousness. Why?

Because that purity of feeling, perception, formations, and consciousness and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.

“Subhuti! The purity of the eye ayatana is precisely the purity of fruition, and the purity of fruition is precisely the purity of the eye ayatana. Why? Because that purity of the eye ayatana and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of fruition, and the purity of fruition is precisely the purity of the ear, nose, tongue, body, and mind ayatanas. Why? Because that purity of the ear, nose, tongue, body, and mind ayatanas and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.

“Subhuti! The purity of the form ayatana is precisely the purity of fruition, and the purity of fruition is precisely the purity of the form ayatana. Why? Because that purity of the form ayatana and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of fruition, and the purity of fruition is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas. Why? Because that purity of the sound, odor, taste, tangible-object, and dharma ayatanas and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.

“Subhuti! The purity of the eye dhatu is precisely the purity of fruition, and the purity of fruition is precisely the purity of the eye dhatu. Why?

Because that purity of the eye dhatu and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition is precisely the purity of fruition, and the purity of fruition is precisely the purity of the form dhatu through to the feelings arising with eye-contact as their condition.

Why? Because that purity of the form dhatu through to the feelings arising with eye-contact as their condition and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.

“Subhuti! The purity of the ear dhatu is precisely the purity of fruition, and the purity of fruition is precisely the purity of the ear dhatu. Why?

Because that purity of the ear dhatu and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition is precisely the purity of fruition, and the purity of fruition is precisely the purity of the sound dhatu through to the feelings arising with ear-contact as their condition.

Why? Because that purity of the sound dhatu through to the feelings arising with ear-contact as their condition and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.

“Subhuti! The purity of the nose dhatu is precisely the purity of fruition, and the purity of fruition is precisely the purity of the nose dhatu. Why?

Because that purity of the nose dhatu and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition is precisely the purity of fruition, and the purity of fruition is precisely the purity of the odor dhatu through to the feelings arising with nose-contact as their condition.

Why? Because that purity of the odor dhatu through to the feelings arising with nose-contact as their condition and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.

“Subhuti! The purity of the tongue dhatu is precisely the purity of fruition, and the purity of fruition is precisely the purity of the tongue dhatu. Why?

Because that purity of the tongue dhatu and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition is precisely the purity of fruition, and the purity of fruition is precisely the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition.

Why? Because that purity of the taste dhatu through to the feelings arising with tongue-contact as their condition and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.

“Subhuti! The purity of the body dhatu is precisely the purity of fruition, and the purity of fruition is precisely the purity of the body dhatu. Why?

Because that purity of the body dhatu and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition is precisely the purity of fruition, and the purity of fruition is precisely the purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition.

Why? Because that purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.

“Subhuti! The purity of the mind dhatu is precisely the purity of fruition, and the purity of fruition is precisely the purity of the mind dhatu. Why?

Because that purity of the mind dhatu and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition is precisely the purity of fruition, and the purity of fruition is precisely the purity of the dharma dhatu through to the feelings arising with mind-contact as their condition.

Why? Because that purity of the dharma dhatu through to the feelings arising with mind-contact as their condition and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.

“Subhuti! The purity of the earth dhatu is precisely the purity of fruition, and the purity of fruition is precisely the purity of the earth dhatu. Why? Because that purity of the earth dhatu and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated. The purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of fruition, and the purity of fruition is precisely the purity of the water, fire, wind, space, and consciousness dhatus. Why? Because that purity of the water, fire, wind, space, and consciousness dhatus and the purity of fruition are not two, are not divided into two, are without distinction, and are not annihilated.”

Subhuti! The purity of ignorance is precisely the purity of fruition; the purity of fruition is precisely the purity of ignorance. Why?

Because that purity of ignorance and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation. The purity of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of fruition; the purity of fruition is precisely the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress.

Why? Because that purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of the perfection of generosity is precisely the purity of fruition; the purity of fruition is precisely the purity of the perfection of generosity. Why?

Because that purity of the perfection of generosity and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation. The purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita is precisely the purity of fruition; the purity of fruition is precisely the purity of the perfection of ethical discipline through prajnaparamita.

Why? Because that purity of the perfection of ethical discipline through prajnaparamita and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of the emptiness of the internal is precisely the purity of fruition; the purity of fruition is precisely the purity of the emptiness of the internal. Why?

Because that purity of the emptiness of the internal and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation. The purity of the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehendable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence is precisely the purity of fruition; the purity of fruition is precisely the purity of the emptiness of the external through the emptiness of the self-nature of nonexistence.

Why? Because that purity of the emptiness of the external through the emptiness of the self-nature of nonexistence and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of suchness is precisely the purity of fruition; the purity of fruition is precisely the purity of suchness. Why?

Because that purity of suchness and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation. The purity of the dharma realm, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm is precisely the purity of fruition; the purity of fruition is precisely the purity of the dharma realm through the inconceivable realm.

Why? Because that purity of the dharma realm through the inconceivable realm and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of the Noble Truth of suffering is precisely the purity of fruition; the purity of fruition is precisely the purity of the Noble Truth of suffering. Why?

Because that purity of the Noble Truth of suffering and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation. The purity of the Noble Truths of the origin of suffering, cessation, and the path is precisely the purity of fruition; the purity of fruition is precisely the purity of the Noble Truths of the origin of suffering, cessation, and the path. Why?

Because that purity of the Noble Truths of the origin of suffering, cessation, and the path and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of the four meditative absorptions is precisely the purity of fruition; the purity of fruition is precisely the purity of the four meditative absorptions. Why? Because that purity of the four meditative absorptions and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation. The purity of the four immeasurables and the four formless concentrations is precisely the purity of fruition; the purity of fruition is precisely the purity of the four immeasurables and the four formless concentrations. Why? Because that purity of the four immeasurables and the four formless concentrations and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of the eight liberations is precisely the purity of fruition; the purity of fruition is precisely the purity of the eight liberations. Why?

Because that purity of the eight liberations and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation. The purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities is precisely the purity of fruition; the purity of fruition is precisely the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities.

Why? Because that purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities and the purity of fruition are not two, are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of the four foundations of mindfulness is precisely the purity of fruition; the purity of fruition is precisely the purity of the four foundations of mindfulness. Why?

Because that purity of the four foundations of mindfulness and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to 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 fruition; the purity of fruition is precisely the purity of the four right efforts through the Noble Eightfold Path.

Why? Because that purity of the four right efforts through the Noble Eightfold Path and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of the gateway to liberation through emptiness is precisely the purity of fruition; the purity of fruition is precisely the purity of the gateway to liberation through emptiness. Why?

Because that purity of the gateway to liberation through emptiness and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation. The purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of fruition; the purity of fruition is precisely the purity of the gateways to liberation through signlessness and wishlessness.

Why? Because that purity of the gateways to liberation through signlessness and wishlessness and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of the ten bodhisattva grounds is precisely the purity of fruition; the purity of fruition is precisely the purity of the ten bodhisattva grounds. Why? Because that purity of the ten bodhisattva grounds and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

Subhuti! The purity of the five kinds of eyes is precisely the purity of fruition; the purity of fruition is precisely the purity of the five kinds of eyes. Why? Because that purity of the five kinds of eyes and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation. The purity of the six superknowledges is precisely the purity of fruition; the purity of fruition is precisely the purity of the six superknowledges. Why? Because that purity of the six superknowledges and the purity of fruition are not two, are not divided into two, are without distinction, and are not subject to cessation.

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

Because the purity of the Buddha’s ten powers and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation. 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 the fruit; the purity of the fruit 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 the fruit are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of the Dharma of never losing mindfulness is precisely the purity of the fruit; the purity of the fruit is precisely the purity of the Dharma of never losing mindfulness. Why? Because the purity of the Dharma of never losing mindfulness and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation. The purity of the nature that always abides in equanimity is precisely the purity of the fruit; the purity of the fruit is precisely the purity of the nature that always abides in equanimity. Why? Because the purity of the Dharma of never losing mindfulness and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of the knowledge of all things is precisely the purity of the fruit; the purity of the fruit is precisely the purity of the knowledge of all things. Why? Because the purity of the knowledge of all things and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation. The purity of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely the purity of the fruit; the purity of the fruit is precisely the purity of the knowledge of the aspects of the paths and the knowledge of all aspects. Why? Because the purity of the knowledge of the aspects of the paths and the knowledge of all aspects and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of all dharani gateways is precisely the purity of the fruit; the purity of the fruit is precisely the purity of all dharani gateways. Why? Because the purity of all dharani gateways and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation. The purity of all samadhi gateways is precisely the purity of the fruit; the purity of the fruit is precisely the purity of all samadhi gateways. Why? Because the purity of all samadhi gateways and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of the fruit of stream-entry is precisely the purity of the fruit; the purity of the fruit is precisely the purity of the fruit of stream-entry. Why? Because the purity of the fruit of stream-entry and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation. The purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of the fruit; the purity of the fruit 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 the fruit are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of the fruit of a pratyekabuddha is precisely the purity of the fruit; the purity of the fruit is precisely the purity of the fruit of a pratyekabuddha. Why? Because the purity of the fruit of a pratyekabuddha and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of all practices of great bodhisattvas is precisely the purity of the fruit; the purity of the fruit is precisely the purity of the practices of great bodhisattvas. Why? Because the purity of all practices of great bodhisattvas and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of the fruit of the supreme enlightenment of the Buddhas is precisely the purity of the fruit; the purity of the fruit is precisely the purity of the fruit of the supreme enlightenment of the Buddhas. Why? Because the purity of the fruit of the supreme enlightenment of the Buddhas and the purity of the fruit are nondual, not divided into two, without distinction, and without cessation.

Furthermore, Subhuti! The purity of form is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of form. Why? Because the purity of form and the purity of prajnaparamita are nondual, not divided into two, without distinction, and without cessation. The purity of feeling, perception, formations, and consciousness is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of feeling, perception, formations, and consciousness. Why? Because the purity of feeling, perception, formations, and consciousness and the purity of prajnaparamita are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of the eye ayatana is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the eye ayatana. Why? Because the purity of the eye ayatana and the purity of prajnaparamita are nondual, not divided into two, without distinction, and without cessation. The purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the ear, nose, tongue, body, and mind ayatanas. Why? Because the purity of the ear, nose, tongue, body, and mind ayatanas and the purity of prajnaparamita are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of the form ayatana is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the form ayatana. Why? Because the purity of the form ayatana and the purity of prajnaparamita are nondual, not divided into two, without distinction, and without cessation. The purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas. Why? Because the purity of the sound, odor, taste, tangible-object, and dharma ayatanas and the purity of prajnaparamita are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of the eye dhatu is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the eye dhatu. Why?

Because the purity of the eye dhatu and the purity of prajnaparamita are nondual, not divided into two, without distinction, and without cessation. The purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the form dhatu through the feelings arising with eye-contact as condition.

Why? Because the purity of the form dhatu through the feelings arising with eye-contact as condition and the purity of prajnaparamita are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the ear dhatu is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of the ear dhatu. Why is this? Because the purity of the ear dhatu and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

The purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition is precisely the purity of prajnaparamita; and the purity of prajnaparamita is precisely the purity of the sound dhatu through to the feelings that arise with ear-contact as condition. Why is this? Because the purity of the sound dhatu through to the feelings that arise with ear-contact as condition and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

Subhuti, the purity of the nose dhatu is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of the nose dhatu. Why is this? Because the purity of the nose dhatu and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

The purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition is precisely the purity of prajnaparamita; and the purity of prajnaparamita is precisely the purity of the odor dhatu through to the feelings that arise with nose-contact as condition. Why is this? Because the purity of the odor dhatu through to the feelings that arise with nose-contact as condition and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

Subhuti, the purity of the tongue dhatu is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of the tongue dhatu. Why is this? Because the purity of the tongue dhatu and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

The purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition is precisely the purity of prajnaparamita; and the purity of prajnaparamita is precisely the purity of the taste dhatu through to the feelings that arise with tongue-contact as condition. Why is this? Because the purity of the taste dhatu through to the feelings that arise with tongue-contact as condition and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

Subhuti, the purity of the body dhatu is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of the body dhatu. Why is this? Because the purity of the body dhatu and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

The purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition is precisely the purity of prajnaparamita; and the purity of prajnaparamita is precisely the purity of the tangible-object dhatu through to the feelings that arise with body-contact as condition. Why is this? Because the purity of the tangible-object dhatu through to the feelings that arise with body-contact as condition and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

Subhuti, the purity of the mind dhatu is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of the mind dhatu. Why is this? Because the purity of the mind dhatu and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

The purity of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition is precisely the purity of prajnaparamita; and the purity of prajnaparamita is precisely the purity of the mental-object dhatu through to the feelings that arise with mind-contact as condition. Why is this? Because the purity of the mental-object dhatu through to the feelings that arise with mind-contact as condition and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

Subhuti, the purity of the earth dhatu is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of the earth dhatu. Why is this? Because the purity of the earth dhatu and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished. The purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of prajnaparamita; and the purity of prajnaparamita 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 prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

Subhuti, the purity of ignorance is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of ignorance. Why is this? Because the purity of ignorance and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

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 despair is precisely the purity of prajnaparamita; and the purity of prajnaparamita is precisely the purity of formations through to aging and death, sorrow, lamentation, pain, grief, and despair. Why is this? Because the purity of formations through to aging and death, sorrow, lamentation, pain, grief, and despair and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

Subhuti, the purity of the perfection of generosity is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of the perfection of generosity. Why is this? Because the purity of the perfection of generosity and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

The purity of the perfections of moral discipline, patient acceptance, diligence, and meditative concentration is precisely the purity of prajnaparamita; and the purity of prajnaparamita is precisely the purity of the perfections of moral discipline through to meditative concentration. Why is this? Because the purity of the perfections of moral discipline through to meditative concentration and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

Subhuti, the purity of the emptiness of internal phenomena is precisely the purity of prajnaparamita, and the purity of prajnaparamita is precisely the purity of the emptiness of internal phenomena. Why is this? Because the purity of the emptiness of internal phenomena and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

The purity of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonbeing is precisely the purity of prajnaparamita;

and the purity of prajnaparamita is precisely the purity of the emptiness of external phenomena through to the emptiness of the intrinsic nature of nonbeing.

Why is this? Because the purity of the emptiness of external phenomena through to the emptiness of the intrinsic nature of nonbeing and the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor cut off and extinguished.

Subhuti, the purity of suchness is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of suchness. Why is this? Because the purity of suchness and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to 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 certainty of dharmas, the abiding of dharmas, ultimate reality, the realm of space, and the inconceivable realm is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the dharma realm through the inconceivable realm.

Why is this? Because the purity of the dharma realm through the inconceivable realm and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

Subhuti, the purity of the Noble Truth of suffering is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the Noble Truth of suffering. Why is this? Because the purity of the Noble Truth of suffering and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

The purity of the Noble Truths of the origin of suffering, its cessation, and the path is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the Noble Truths of the origin of suffering, its cessation, and the path. Why is this? Because the purity of the Noble Truths of the origin of suffering, its cessation, and the path and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

Subhuti, the purity of the four dhyanas is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the four dhyanas. Why is this? Because the purity of the four dhyanas and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

The purity of the four immeasurables and the four formless concentrations is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the four immeasurables and the four formless concentrations. Why is this? Because the purity of the four immeasurables and the four formless concentrations and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

Subhuti, the purity of the eight liberations is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the eight liberations. Why is this? Because the purity of the eight liberations and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

The purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality. Why is this? Because the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality and the purity of prajnaparamita are not two, are not two, are not divided into two, are without differentiation, and are not subject to cessation.

Subhuti, the purity of the four foundations of mindfulness is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the four foundations of mindfulness. Why is this? Because the purity of the four foundations of mindfulness and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to 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 prajnaparamita; the purity of prajnaparamita is precisely the purity of the four right efforts through the Noble Eightfold Path. Why is this? Because the purity of the four right efforts through the Noble Eightfold Path and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

Subhuti, the purity of the emptiness gateway to liberation is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the emptiness gateway to liberation. Why is this? Because the purity of the emptiness gateway to liberation and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

The purity of the signless and wishless gateways to liberation is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the signless and wishless gateways to liberation. Why is this? Because the purity of the signless and wishless gateways to liberation and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

Subhuti, the purity of the ten bodhisattva grounds is precisely the purity of prajnaparamita; the purity of prajnaparamita is precisely the purity of the ten bodhisattva grounds. Why is this? Because the purity of the ten bodhisattva grounds and the purity of prajnaparamita are not two, are not divided into two, are without differentiation, and are not subject to cessation.

Fascicle 183

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