大般若波羅蜜多經

04

Furthermore, Subhuti, the purity of self is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of self. Why? Because the purity of self and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of self is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of self. Why? Because the purity of self and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of a sentient being is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of a sentient being. Why? Because the purity of a sentient being and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of a sentient being is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of a sentient being. Why? Because the purity of a sentient being and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of the life principle is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of the life principle. Why? Because the purity of the life principle and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of the life principle is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of the life principle. Why? Because the purity of the life principle and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of a living being is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of a living being. Why? Because the purity of a living being and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of a living being is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of a living being. Why? Because the purity of a living being and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of one who is nurtured is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of one who is nurtured. Why? Because the purity of one who is nurtured and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of one who is nurtured is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of one who is nurtured. Why? Because the purity of one who is nurtured and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of a person is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of a person. Why? Because the purity of a person and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of a person is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of a person. Why? Because the purity of a person and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of a pudgala is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of a pudgala. Why? Because the purity of a pudgala and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of a pudgala is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of a pudgala. Why? Because the purity of a pudgala and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of a mind-born being is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of a mind-born being. Why? Because the purity of a mind-born being and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of a mind-born being is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of a mind-born being. Why? Because the purity of a mind-born being and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of a youth is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of a youth. Why? Because the purity of a youth and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of a youth is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of a youth. Why? Because the purity of a youth and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of an agent is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of an agent. Why? Because the purity of an agent and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of an agent is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of an agent. Why? Because the purity of an agent and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of an experiencer is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of an experiencer. Why? Because the purity of an experiencer and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of an experiencer is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of an experiencer. Why? Because the purity of an experiencer and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of a knower is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of a knower. Why? Because the purity of a knower and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of a knower is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of a knower. Why? Because the purity of a knower and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

The purity of a seer is precisely the purity of the visible-form ayatana; the purity of the visible-form ayatana is precisely the purity of a seer. Why? Because the purity of a seer and the purity of the visible-form ayatana are nondual, not divided into two, without differentiation, and without cessation.

The purity of a seer is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of a seer. Why?

For that purity of vision and the purity of the sense fields of sound, odor, taste, touch, and mental objects are nondual, not divided into two, without discrimination, and without cessation.

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

Because the purity of self and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of self is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of self.

Why? Because the purity of self and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of a sentient being is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of a sentient being.

Why? Because the purity of a sentient being and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of a sentient being is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of a sentient being.

Why? Because the purity of a sentient being and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of the life-continuum is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of the life-continuum.

Why? Because the purity of the life-continuum and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of the life-continuum is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of the life-continuum.

Why? Because the purity of the life-continuum and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of birth is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of birth.

Why? Because the purity of birth and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of birth is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of birth.

Why? Because the purity of birth and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of one who is nurtured is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of one who is nurtured.

Why? Because the purity of one who is nurtured and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of one who is nurtured is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of one who is nurtured.

Why? Because the purity of one who is nurtured and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of a person is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of a person.

Why? Because the purity of a person and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of a person is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of a person.

Why? Because the purity of a person and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of the pudgala is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of the pudgala.

Why? Because the purity of the pudgala and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of the pudgala is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of the pudgala.

Why? Because the purity of the pudgala and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of a mind-born being is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of a mind-born being.

Why? Because the purity of a mind-born being and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of a mind-born being is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of a mind-born being.

Why? Because the purity of a mind-born being and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of a youth is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of a youth.

Why? Because the purity of a youth and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of a youth is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of a youth.

Why? Because the purity of a youth and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of the agent is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of the agent.

Why? Because the purity of the agent and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of the agent is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition; the purity of the form dhatu through the feelings that arise with eye-contact as condition is precisely the purity of the agent.

Why? Because the purity of the agent and the purity of the form dhatu through the feelings that arise with eye-contact as condition are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of the experiencer is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of the experiencer.

Why? Because the purity of the experiencer and the purity of the eye dhatu are nondual, not divided into two, free from discrimination, and not subject to cessation. The purity of the experiencer is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition;

the form-dhatu, up to the feelings that arise conditioned by eye-contact, are pure; this is precisely the purity of apprehension. Why? Because that purity of apprehension and the purity of the form-dhatu, up to the feelings that arise conditioned by eye-contact, are nondual, not divided into two, without discrimination, and without cessation.

The purity of knowledge is precisely the purity of the eye-dhatu; the purity of the eye-dhatu is precisely the purity of knowledge. Why? Because that purity of knowledge and the purity of the eye-dhatu are nondual, not divided into two, without discrimination, and without cessation.

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

The purity of seeing is precisely the purity of the eye-dhatu; the purity of the eye-dhatu is precisely the purity of seeing. Why? Because that purity of seeing and the purity of the eye-dhatu are nondual, not divided into two, without discrimination, and without cessation.

The purity of seeing is precisely the purity of the form-dhatu, the eye-consciousness-dhatu, eye-contact, and the feelings that arise conditioned by eye-contact; the purity of the form-dhatu, up to the feelings that arise conditioned by eye-contact, is precisely the purity of seeing. Why? Because that purity of seeing and the purity of the form-dhatu, up to the feelings that arise conditioned by eye-contact, are nondual, not divided into two, without discrimination, and without cessation.

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

Because that purity of self and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of self is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of self.

Why? Because that purity of self and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a sentient being is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a sentient being is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of the life continuum is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of the life continuum is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of birth is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of birth.

Why? Because that purity of birth and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of birth is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of birth.

Why? Because that purity of birth and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of one who is nurtured is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of one who is nurtured is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a person is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of a person.

Why? Because that purity of a person and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a person is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of a person.

Why? Because that purity of a person and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a pudgala is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of a pudgala.

Why? Because that purity of a pudgala and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a pudgala is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of a pudgala.

Why? Because that purity of a pudgala and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a mind-born being is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a mind-born being is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a youth is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of a youth is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of the agent is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of the agent.

Why? Because that purity of the agent and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of the agent is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of the agent.

Why? Because that purity of the agent and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of the experiencer is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of the experiencer.

Why? Because that purity of the experiencer and the purity of the ear dhatu are neither two nor divided into two, are without differentiation, and are not subject to cessation. The purity of the experiencer is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition;

The purity of the sound dhatu, up to and including the feelings arising with ear-contact as condition, is itself the purity of apprehension. Why? Because that purity of apprehension and the purity of the sound dhatu, up to and including the feelings arising with ear-contact as condition, are not two, are not divided into two, are without distinction, and are not subject to cessation.

The purity of knowing is itself the purity of the ear dhatu; the purity of the ear dhatu is itself the purity of knowing. Why? Because that purity of knowing and the purity of the ear dhatu are not two, are not divided into two, are without distinction, and are not subject to cessation.

The purity of knowing is itself the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; the purity of the sound dhatu, up to and including the feelings arising with ear-contact as condition, is itself the purity of knowing. Why? Because that purity of knowing and the purity of the sound dhatu, up to and including the feelings arising with ear-contact as condition, are not two, are not divided into two, are without distinction, and are not subject to cessation.

The purity of seeing is itself the purity of the ear dhatu; the purity of the ear dhatu is itself the purity of seeing. Why? Because that purity of seeing and the purity of the ear dhatu are not two, are not divided into two, are without distinction, and are not subject to cessation.

The purity of seeing is itself the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; the purity of the sound dhatu, up to and including the feelings arising with ear-contact as condition, is itself the purity of seeing. Why? Because that purity of seeing and the purity of the sound dhatu, up to and including the feelings arising with ear-contact as condition, are not two, are not divided into two, are without distinction, and are not subject to cessation.

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

Because that purity of self and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of self is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of self.

Why? Because that purity of self and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of a sentient being is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of a sentient being is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of the life continuum is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of the life continuum is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of birth is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of birth.

Why? Because that purity of birth and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of birth is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of birth.

Why? Because that purity of birth and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of nurturing.

Why? Because that purity of nurturing and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of nurturing.

Why? Because that purity of nurturing and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of a person is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of a person.

Why? Because that purity of a person and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of a person is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of a person.

Why? Because that purity of a person and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of a pudgala is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of a pudgala.

Why? Because that purity of a pudgala and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of a pudgala is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of a pudgala.

Why? Because that purity of a pudgala and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of a mind-born being is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of a mind-born being is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of a youth is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of a youth is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of an agent is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of an agent.

Why? Because that purity of an agent and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of an agent is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of an agent.

Why? Because that purity of an agent and the purity of the odor dhatu through to the feelings that arise with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated. The purity of an experiencer is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of an experiencer.

Why? Because that purity of an experiencer and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of an experiencer is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition; the purity of the odor dhatu through to the feelings that arise with nose-contact as condition is precisely the purity of an experiencer.

Why?

For that purity of apprehension and the odor element, up to and including the feelings arising with nose-contact as condition, are nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. The purity of knowing is precisely the purity of the nose element; the purity of the nose element is precisely the purity of knowing. Why is this?

Because that purity of knowing and the purity of the nose element are nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. The purity of knowing is precisely the purity of the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition; the purity of the odor element, up to and including the feelings arising with nose-contact as condition, is precisely the purity of knowing.

Why is this? Because that purity of knowing and the purity of the odor element, up to and including the feelings arising with nose-contact as condition, are nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. The purity of vision is precisely the purity of the nose element; the purity of the nose element is precisely the purity of vision.

Why is this? Because that purity of vision and the purity of the nose element are nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished. The purity of vision is precisely the purity of the odor element, the nose-consciousness element, nose-contact, and the feelings arising with nose-contact as condition; the purity of the odor element, up to and including the feelings arising with nose-contact as condition, is precisely the purity of vision.

Why is this? Because that purity of vision and the purity of the odor element, up to and including the feelings arising with nose-contact as condition, are nondual, not divided into two, free from discrimination, and neither interrupted nor extinguished.

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

Because that purity of self and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of self is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of self.

Why? Because that purity of self and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a sentient being is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a sentient being is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of the life continuum is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of the life continuum is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a living being is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of a living being.

Why? Because that purity of a living being and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a living being is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of a living being.

Why? Because that purity of a living being and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of one who is nurtured is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of one who is nurtured is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a person is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of a person.

Why? Because that purity of a person and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a person is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of a person.

Why? Because that purity of a person and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of the pudgala is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of the pudgala.

Why? Because that purity of the pudgala and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of the pudgala is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of the pudgala.

Why? Because that purity of the pudgala and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a mind-born being is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a mind-born being is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a youth is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of a youth is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of the doer is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of the doer.

Why? Because that purity of the doer and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated. The purity of the doer is precisely the purity of the taste element, the tongue-consciousness element, tongue contact, and the feelings that arise with tongue contact as condition; the purity of the taste element through to the feelings that arise with tongue contact as condition is precisely the purity of the doer.

Why? Because that purity of the doer and the purity of the taste element through to the feelings that arise with tongue contact as condition are neither two nor divided into two, are without distinction, and are not annihilated. The purity of the experiencer is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of the experiencer.

Why? Because that purity of the experiencer and the purity of the tongue element are neither two nor divided into two, are without distinction, and are not annihilated;

The purity of apprehension is precisely the purity of the tongue dhatu, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; the purity of the taste dhatu through to the feelings arising with tongue-contact as condition is precisely the purity of apprehension. Why is this? Because this purity of apprehension and the purity of the taste dhatu through to the feelings arising with tongue-contact as condition are not two, not divided into two, without distinction, and without cessation.

The purity of knowing is precisely the purity of the tongue dhatu; the purity of the tongue dhatu is precisely the purity of knowing. Why is this? Because this purity of knowing and the purity of the tongue dhatu are not two, not divided into two, without distinction, and without cessation.

The purity of knowing is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; the purity of the taste dhatu through to the feelings arising with tongue-contact as condition is precisely the purity of knowing. Why is this? Because this purity of knowing and the purity of the taste dhatu through to the feelings arising with tongue-contact as condition are not two, not divided into two, without distinction, and without cessation.

The purity of seeing is precisely the purity of the tongue dhatu; the purity of the tongue dhatu is precisely the purity of seeing. Why is this? Because this purity of seeing and the purity of the tongue dhatu are not two, not divided into two, without distinction, and without cessation.

The purity of seeing is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; the purity of the taste dhatu through to the feelings arising with tongue-contact as condition is precisely the purity of seeing. Why is this? Because this purity of seeing and the purity of the taste dhatu through to the feelings arising with tongue-contact as condition are not two, not divided into two, without distinction, and without cessation.

Fascicle 185

End