大般若波羅蜜多經

05

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

Because that purity of the self and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the self is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the touch dhatu through to the feelings that arise with bodily contact as condition is precisely the purity of the self.

Why? Because that purity of the self and the purity of the touch dhatu through to the feelings that arise with bodily contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a sentient being is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of a sentient being.

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

Why? Because that purity of a sentient being and the purity of the touch dhatu through to the feelings that arise with bodily contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the touch dhatu through to the feelings that arise with bodily contact as condition is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the touch dhatu through to the feelings that arise with bodily contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of birth is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of birth.

Why? Because that purity of birth and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of birth is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the touch dhatu through to the feelings that arise with bodily contact as condition is precisely the purity of birth.

Why? Because that purity of birth and the purity of the touch dhatu through to the feelings that arise with bodily contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the nurtured being is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of the nurtured being.

Why? Because that purity of the nurtured being and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the nurtured being is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the touch dhatu through to the feelings that arise with bodily contact as condition is precisely the purity of the nurtured being.

Why? Because that purity of the nurtured being and the purity of the touch dhatu through to the feelings that arise with bodily contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a man is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of a man.

Why? Because that purity of a man and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a man is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the touch dhatu through to the feelings that arise with bodily contact as condition is precisely the purity of a man.

Why? Because that purity of a man and the purity of the touch dhatu through to the feelings that arise with bodily contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the pudgala is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of the pudgala.

Why? Because that purity of the pudgala and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the pudgala is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the touch dhatu through to the feelings that arise with bodily contact as condition is precisely the purity of the pudgala.

Why? Because that purity of the pudgala and the purity of the touch dhatu through to the feelings that arise with bodily contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the mind-born being is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of the mind-born being.

Why? Because that purity of the mind-born being and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the mind-born being is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the touch dhatu through to the feelings that arise with bodily contact as condition is precisely the purity of the mind-born being.

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

Why? Because that purity of a youth and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a youth is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the touch dhatu through to the feelings that arise with bodily contact as condition is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the touch dhatu through to the feelings that arise with bodily contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the agent is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of the agent.

Why? Because that purity of the agent and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the agent is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the touch dhatu through to the feelings that arise with bodily contact as condition is precisely the purity of the agent.

Why? Because that purity of the agent and the purity of the touch dhatu through to the feelings that arise with bodily contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the experiencer is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of the experiencer.

Why? Because that purity of the experiencer and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the experiencer is precisely the purity of the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition;

The purification of the tactile-object dhatu, up to and including the feelings that arise with bodily contact as condition, is precisely the purification of receptivity. Why? Because that purification of receptivity and the purification of the tactile-object dhatu, up to and including the feelings that arise with bodily contact as condition, are not two, are not divided into two, are without differentiation, and are without cessation.

The purification of knowledge is precisely the purification of the body dhatu; the purification of the body dhatu is precisely the purification of knowledge. Why? Because that purification of knowledge and the purification of the body dhatu are not two, are not divided into two, are without differentiation, and are without cessation.

The purification of knowledge is precisely the purification of the tactile-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purification of the tactile-object dhatu, up to and including the feelings that arise with bodily contact as condition, is precisely the purification of knowledge. Why? Because that purification of knowledge and the purification of the tactile-object dhatu, up to and including the feelings that arise with bodily contact as condition, are not two, are not divided into two, are without differentiation, and are without cessation.

The purification of vision is precisely the purification of the body dhatu; the purification of the body dhatu is precisely the purification of vision. Why? Because that purification of vision and the purification of the body dhatu are not two, are not divided into two, are without differentiation, and are without cessation.

The purification of vision is precisely the purification of the tactile-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purification of the tactile-object dhatu, up to and including the feelings that arise with bodily contact as condition, is precisely the purification of vision. Why? Because that purification of vision and the purification of the tactile-object dhatu, up to and including the feelings that arise with bodily contact as condition, are not two, are not divided into two, are without differentiation, and are without cessation.

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

Because that purity of self and the purity of the mind dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of self is precisely the purity of the Dharma dhatu, the mental-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact; the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact is precisely the purity of self.

Why? Because that purity of self and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of a sentient being is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the mind dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of a sentient being is precisely the purity of the Dharma dhatu, the mental-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact; the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of the life continuum is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of the life continuum.

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

Why? Because that purity of the life continuum and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of birth is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of birth.

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

Why? Because that purity of birth and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of one who is nurtured is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the mind dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of one who is nurtured is precisely the purity of the Dharma dhatu, the mental-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact; the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of a person is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of a person.

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

Why? Because that purity of a person and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of the pudgala is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of the pudgala.

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

Why? Because that purity of the pudgala and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of a mind-born being is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the mind dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of a mind-born being is precisely the purity of the Dharma dhatu, the mental-consciousness dhatu, mental contact, and the feelings that arise conditioned by mental contact; the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of a youth is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of a youth.

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

Why? Because that purity of a youth and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of the act of doing is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of the act of doing.

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

Why? Because that purity of the act of doing and the purity of the Dharma dhatu through to the feelings that arise conditioned by mental contact are nondual, not divided into two, without differentiation, and without cessation. The purity of the act of experiencing is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of the act of experiencing.

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

Why?

For that purity of apprehension and the purity of the dharma-dhatu, up to and including the feelings arising in dependence upon mental contact, are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of cognition is precisely the purity of the mind-dhatu; the purity of the mind-dhatu is precisely the purity of cognition. Why?

Because that purity of cognition and the purity of the mind-dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of cognition is precisely the purity of the dharma-dhatu, the mental-consciousness-dhatu, mental contact, and the feelings arising in dependence upon mental contact; the purity of the dharma-dhatu, up to and including the feelings arising in dependence upon mental contact, is precisely the purity of cognition.

Why? Because that purity of cognition and the purity of the dharma-dhatu, up to and including the feelings arising in dependence upon mental contact, are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of seeing is precisely the purity of the mind-dhatu; the purity of the mind-dhatu is precisely the purity of seeing.

Why? Because that purity of seeing and the purity of the mind-dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of seeing is precisely the purity of the dharma-dhatu, the mental-consciousness-dhatu, mental contact, and the feelings arising in dependence upon mental contact; the purity of the dharma-dhatu, up to and including the feelings arising in dependence upon mental contact, is precisely the purity of seeing.

Why? Because that purity of seeing and the purity of the dharma-dhatu, up to and including the feelings arising in dependence upon mental contact, are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because that purity of self and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of self is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of self. Why is this? Because that purity of self and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation.

The purity of a sentient being is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of a sentient being. Why is this? Because that purity of a sentient being and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of a sentient being is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of a sentient being.

Why is this? Because that purity of a sentient being and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of the life continuum.

Why is this? Because that purity of the life continuum and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of the life continuum is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of the life continuum. Why is this?

Because that purity of the life continuum and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation. The purity of one who is born is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of one who is born. Why is this?

Because that purity of one who is born and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of one who is born is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of one who is born. Why is this? Because that purity of one who is born and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation.

The purity of one who is nurtured is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of one who is nurtured. Why is this? Because that purity of one who is nurtured and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of one who is nurtured is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of one who is nurtured.

Why is this? Because that purity of one who is nurtured and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of a person.

Why is this? Because that purity of a person and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of a person is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of a person. Why is this?

Because that purity of a person and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of the pudgala. Why is this?

Because that purity of the pudgala and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of the pudgala is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of the pudgala. Why is this? Because that purity of the pudgala and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation.

The purity of a mind-born being is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of a mind-born being. Why is this? Because that purity of a mind-born being and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of a mind-born being is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of a mind-born being.

Why is this? Because that purity of a mind-born being and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of a youth.

Why is this? Because that purity of a youth and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of a youth is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of a youth. Why is this?

Because that purity of a youth and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation. The purity of the agent is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of the agent. Why is this?

Because that purity of the agent and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of the agent is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of the agent. Why is this? Because that purity of the agent and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation.

The purity of the experiencer is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of the experiencer. Why is this? Because that purity of the experiencer and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of the experiencer is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of the experiencer.

Why is this? Because that purity of the experiencer and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation. The purity of the knower is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of the knower.

Why is this? Because that purity of the knower and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation; the purity of the knower is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of the knower. Why is this?

Because that purity of the knower and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and without cessation. The purity of the seer is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of the seer. Why is this?

Because that purity of the seer and the purity of the earth dhatu are nondual, not divided into two, without distinction, and without cessation;

The purity of views is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of views. Why? Because that purity of views and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, without distinction, and not subject to cessation or annihilation.

Moreover, Subhuti! The purity of self is precisely the purity of ignorance; the purity of ignorance is precisely the purity of self. Why?

Because the purity of self and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of self is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of self.

Why? Because the purity of self and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of ignorance; the purity of ignorance is precisely the purity of a sentient being.

Why? Because the purity of a sentient being and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of a sentient being.

Why? Because the purity of a sentient being and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of ignorance; the purity of ignorance is precisely the purity of the life continuum.

Why? Because the purity of the life continuum and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of the life continuum.

Why? Because the purity of the life continuum and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of life is precisely the purity of ignorance; the purity of ignorance is precisely the purity of life.

Why? Because the purity of life and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of life is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of life.

Why? Because the purity of life and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of one who is nurtured is precisely the purity of ignorance; the purity of ignorance is precisely the purity of one who is nurtured.

Why? Because the purity of one who is nurtured and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of one who is nurtured is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of one who is nurtured.

Why? Because the purity of one who is nurtured and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of ignorance; the purity of ignorance is precisely the purity of a person.

Why? Because the purity of a person and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of a person.

Why? Because the purity of a person and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of a pudgala is precisely the purity of ignorance; the purity of ignorance is precisely the purity of a pudgala.

Why? Because the purity of a pudgala and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of a pudgala is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of a pudgala.

Why? Because the purity of a pudgala and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of a mind-born being is precisely the purity of ignorance; the purity of ignorance is precisely the purity of a mind-born being.

Why? Because the purity of a mind-born being and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of a mind-born being is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of a mind-born being.

Why? Because the purity of a mind-born being and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of ignorance; the purity of ignorance is precisely the purity of a youth.

Why? Because the purity of a youth and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of a youth.

Why? Because the purity of a youth and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of the agent is precisely the purity of ignorance; the purity of ignorance is precisely the purity of the agent.

Why? Because the purity of the agent and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of the agent is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of the agent.

Why? Because the purity of the agent and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without distinction, and without cessation. The purity of the experiencer is precisely the purity of ignorance; the purity of ignorance is precisely the purity of the experiencer.

Why? Because the purity of the experiencer and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of the experiencer is precisely 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; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of the experiencer.

Why?

For the purity of appropriation and the purity of formations through aging-and-death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without discrimination, and without cessation. The purity of knowledge is precisely the purity of ignorance; the purity of ignorance is precisely the purity of knowledge. Why?

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

Why? Because the purity of knowledge and the purity of formations through aging-and-death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without discrimination, and without cessation. The purity of seeing is precisely the purity of ignorance; the purity of ignorance is precisely the purity of seeing.

Why? Because the purity of seeing and the purity of ignorance are nondual, not divided into two, without discrimination, and without cessation. The purity of seeing is precisely the purity of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, appropriation, existence, birth, aging-and-death, sorrow, lamentation, pain, grief, and distress; the purity of formations through aging-and-death, sorrow, lamentation, pain, grief, and distress is precisely the purity of seeing.

Why? Because the purity of seeing and the purity of formations through aging-and-death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without discrimination, and without cessation.

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

Because that purity of self and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of self is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of self.

Why? Because that purity of self and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of sentient beings.

Why? Because that purity of sentient beings and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of sentient beings.

Why? Because that purity of sentient beings and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the life continuum is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the life continuum is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the living being is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the living being.

Why? Because that purity of the living being and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the living being is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of the living being.

Why? Because that purity of the living being and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of one who is nurtured is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of one who is nurtured is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of a person is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of a person.

Why? Because that purity of a person and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of a person is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of a person.

Why? Because that purity of a person and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the pudgala is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the pudgala.

Why? Because that purity of the pudgala and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the pudgala is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of the pudgala.

Why? Because that purity of the pudgala and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the mind-born being is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the mind-born being.

Why? Because that purity of the mind-born being and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the mind-born being is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of the mind-born being.

Why? Because that purity of the mind-born being and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the youth is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the youth.

Why? Because that purity of the youth and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the youth is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of the youth.

Why? Because that purity of the youth and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the agent is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the agent.

Why? Because that purity of the agent and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the agent is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of the agent.

Why? Because that purity of the agent and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the experiencer is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the experiencer.

Why? Because that purity of the experiencer and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the experiencer is precisely the purity of the perfections of ethical discipline, patient forbearance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of the experiencer.

Why?

For that purity of reception and the purity of moral discipline through prajnaparamita are not two, not divided into two, undifferentiated, and not subject to cessation. Purity of knowledge is precisely purity of the perfection of generosity; purity of the perfection of generosity is precisely purity of knowledge. Why is this?

Because that purity of knowledge and the purity of the perfection of generosity are not two, not divided into two, undifferentiated, and not subject to cessation. Purity of knowledge is precisely the purity of moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita; the purity of moral discipline through prajnaparamita is precisely purity of knowledge. Why is this?

Because that purity of knowledge and the purity of moral discipline through prajnaparamita are not two, not divided into two, undifferentiated, and not subject to cessation. Purity of vision is precisely purity of the perfection of generosity; purity of the perfection of generosity is precisely purity of vision. Why is this?

Because that purity of vision and the purity of the perfection of generosity are not two, not divided into two, undifferentiated, and not subject to cessation. Purity of vision is precisely the purity of moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita; the purity of moral discipline through prajnaparamita is precisely purity of vision. Why is this?

Because that purity of vision and the purity of moral discipline through prajnaparamita are not two, not divided into two, undifferentiated, and not subject to cessation.

Fascicle 186

End