大般若波羅蜜多經

06

Furthermore, Subhuti! The purity of self is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of self. Why is this so?

Because this purity of self and the purity of internal emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of self is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

The purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence is precisely the purity of self. Why is this so? Because this purity of self and the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence are not two, not divided into two, not differentiated, and not annihilated.

The purity of a sentient being is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of a sentient being. Why is this so? Because this purity of a sentient being and the purity of internal emptiness are not two, not divided into two, not differentiated, and not annihilated.

The purity of a sentient being is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

The purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence is precisely the purity of a sentient being. Why is this so? Because this purity of a sentient being and the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence are not two, not divided into two, not differentiated, and not annihilated.

The purity of the life continuum is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of the life continuum. Why is this so? Because this purity of the life continuum and the purity of internal emptiness are not two, not divided into two, not differentiated, and not annihilated.

The purity of the life continuum is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

The purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence is precisely the purity of the life continuum. Why is this so? Because this purity of the life continuum and the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence are not two, not divided into two, not differentiated, and not annihilated.

The purity of birth is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of birth. Why is this so? Because this purity of birth and the purity of internal emptiness are not two, not divided into two, not differentiated, and not annihilated.

The purity of birth is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

The purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence is precisely the purity of birth. Why is this so? Because this purity of birth and the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence are not two, not divided into two, not differentiated, and not annihilated.

The purity of one who is nurtured is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of one who is nurtured. Why is this so? Because this purity of one who is nurtured and the purity of internal emptiness are not two, not divided into two, not differentiated, and not annihilated.

The purity of one who is nurtured is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

The purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence is precisely the purity of one who is nurtured. Why is this so? Because this purity of one who is nurtured and the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence are not two, not divided into two, not differentiated, and not annihilated.

The purity of a person is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of a person. Why is this so? Because this purity of a person and the purity of internal emptiness are not two, not divided into two, not differentiated, and not annihilated.

The purity of a person is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence.

The purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence is precisely the purity of a person. Why is this so? Because this purity of a person and the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence are not two, not divided into two, not differentiated, and not annihilated.

The purity of a pudgala is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of a pudgala. Why is this so? Because this purity of a pudgala and the purity of internal emptiness are not two, not divided into two, not differentiated, and not annihilated;

The purity of the pudgala is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence; the purity of external emptiness through the emptiness of the self-nature of nonexistence is precisely the purity of the pudgala.

Why is this? Because that purity of the pudgala and the purity of external emptiness through the emptiness of the self-nature of nonexistence are nondual, not divided into two, without distinction, and without cessation. The purity of the mind-born being is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of the mind-born being.

Why is this? Because that purity of the mind-born being and the purity of internal emptiness are nondual, not divided into two, without distinction, and without cessation; the purity of the mind-born being is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

the purity of external emptiness through the emptiness of the self-nature of nonexistence is precisely the purity of the mind-born being.

Why is this? Because that purity of the mind-born being and the purity of external emptiness through the emptiness of the self-nature of nonexistence are nondual, not divided into two, without distinction, and without cessation. The purity of the youth is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of the youth.

Why is this? Because that purity of the youth and the purity of internal emptiness are nondual, not divided into two, without distinction, and without cessation; the purity of the youth is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

the purity of external emptiness through the emptiness of the self-nature of nonexistence is precisely the purity of the youth.

Why is this? Because that purity of the youth and the purity of external emptiness through the emptiness of the self-nature of nonexistence are nondual, not divided into two, without distinction, and without cessation. The purity of the doer is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of the doer.

Why is this? Because that purity of the doer and the purity of internal emptiness are nondual, not divided into two, without distinction, and without cessation; the purity of the doer is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

the purity of external emptiness through the emptiness of the self-nature of nonexistence is precisely the purity of the doer.

Why is this? Because that purity of the doer and the purity of external emptiness through the emptiness of the self-nature of nonexistence are nondual, not divided into two, without distinction, and without cessation. The purity of the recipient is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of the recipient.

Why is this? Because that purity of the recipient and the purity of internal emptiness are nondual, not divided into two, without distinction, and without cessation; the purity of the recipient is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

the purity of external emptiness through the emptiness of the self-nature of nonexistence is precisely the purity of the recipient.

Why is this? Because that purity of the recipient and the purity of external emptiness through the emptiness of the self-nature of nonexistence are nondual, not divided into two, without distinction, and without cessation. The purity of the knower is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of the knower.

Why is this? Because that purity of the knower and the purity of internal emptiness are nondual, not divided into two, without distinction, and without cessation; the purity of the knower is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

the purity of external emptiness through the emptiness of the self-nature of nonexistence is precisely the purity of the knower.

Why is this? Because that purity of the knower and the purity of external emptiness through the emptiness of the self-nature of nonexistence are nondual, not divided into two, without distinction, and without cessation. The purity of the seer is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of the seer.

Why is this? Because that purity of the seer and the purity of internal emptiness are nondual, not divided into two, without distinction, and without cessation; the purity of the seer is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence;

the purity of external emptiness through the emptiness of the self-nature of nonexistence is precisely the purity of the seer.

Why is this?

For that purity of view and the emptiness of external phenomena, up to and including the emptiness of the nonexistence of intrinsic nature, are pure in intrinsic nature, nondual, indivisible, free from discrimination, and not subject to cessation.

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

Because this purity of self and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of self is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of self.

Why? Because this purity of self and the purity of the dharma-dhatu through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of suchness; the purity of suchness is precisely the purity of a sentient being.

Why? Because this purity of a sentient being and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of a sentient being.

Why? Because this purity of a sentient being and the purity of the dharma-dhatu through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of suchness; the purity of suchness is precisely the purity of the life continuum.

Why? Because this purity of the life continuum and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of the life continuum.

Why? Because this purity of the life continuum and the purity of the dharma-dhatu through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation. The purity of birth is precisely the purity of suchness; the purity of suchness is precisely the purity of birth.

Why? Because this purity of birth and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of birth is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of birth.

Why? Because this purity of birth and the purity of the dharma-dhatu through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation. The purity of nurture is precisely the purity of suchness; the purity of suchness is precisely the purity of nurture.

Why? Because this purity of nurture and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of nurture is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of nurture.

Why? Because this purity of nurture and the purity of the dharma-dhatu through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of suchness; the purity of suchness is precisely the purity of a person.

Why? Because this purity of a person and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of a person.

Why? Because this purity of a person and the purity of the dharma-dhatu through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala is precisely the purity of suchness; the purity of suchness is precisely the purity of the pudgala.

Why? Because this purity of the pudgala and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of the pudgala.

Why? Because this purity of the pudgala and the purity of the dharma-dhatu through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation. The purity of a mind-born being is precisely the purity of suchness; the purity of suchness is precisely the purity of a mind-born being.

Why? Because this purity of a mind-born being and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of a mind-born being is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of a mind-born being.

Why? Because this purity of a mind-born being and the purity of the dharma-dhatu through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of suchness; the purity of suchness is precisely the purity of a youth.

Why? Because this purity of a youth and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of a youth.

Why? Because this purity of a youth and the purity of the dharma-dhatu through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation. The purity of action is precisely the purity of suchness; the purity of suchness is precisely the purity of action.

Why? Because this purity of action and the purity of suchness are nondual, not divided into two, without distinction, and without cessation. The purity of action is precisely the purity of the dharma-dhatu, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of action.

Why?

For the purity of action and the purity of the Dharma realm, up to and including the inconceivable realm, are nondual, not divided into two, undifferentiated, and without cessation. The purity of experiencing is precisely the purity of true suchness; the purity of true suchness is precisely the purity of experiencing. Why?

Because the purity of experiencing and the purity of true suchness are nondual, not divided into two, undifferentiated, and without cessation. The purity of experiencing is precisely the purity of the Dharma realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the Dharma realm, up to and including the inconceivable realm, is precisely the purity of experiencing.

Why? Because the purity of experiencing and the purity of the Dharma realm, up to and including the inconceivable realm, are nondual, not divided into two, undifferentiated, and without cessation. The purity of knowing is precisely the purity of true suchness; the purity of true suchness is precisely the purity of knowing.

Why? Because the purity of knowing and the purity of true suchness are nondual, not divided into two, undifferentiated, and without cessation. The purity of knowing is precisely the purity of the Dharma realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the Dharma realm, up to and including the inconceivable realm, is precisely the purity of knowing.

Why? Because the purity of knowing and the purity of the Dharma realm, up to and including the inconceivable realm, are nondual, not divided into two, undifferentiated, and without cessation. The purity of seeing is precisely the purity of true suchness; the purity of true suchness is precisely the purity of seeing.

Why? Because the purity of seeing and the purity of true suchness are nondual, not divided into two, undifferentiated, and without cessation. The purity of seeing is precisely the purity of the Dharma realm, the Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending arising, the fixed order of dharmas, the abiding order of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the Dharma realm, up to and including the inconceivable realm, is precisely the purity of seeing.

Why? Because the purity of seeing and the purity of the Dharma realm, up to and including the inconceivable realm, are nondual, not divided into two, undifferentiated, and without cessation.

Furthermore, Subhuti! The purity of self is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of self. Why?

Because that purity of self and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of self is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of self. Why?

Because that purity of self and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a sentient being is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a sentient being is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the life continuum is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the life continuum is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of one who is born is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of one who is born. Why?

Because that purity of one who is born and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of one who is born is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of one who is born. Why?

Because that purity of one who is born and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of one who is nurtured is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of one who is nurtured. Why?

Because that purity of one who is nurtured and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of one who is nurtured is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a person is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of a person.

Why? Because that purity of a person and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a person is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of a person.

Why? Because that purity of a person and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a pudgala is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of a pudgala.

Why? Because that purity of a pudgala and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a pudgala is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of a pudgala.

Why? Because that purity of a pudgala and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a mind-born being is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a mind-born being is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a youth is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of a youth is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the doer is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of the doer.

Why? Because that purity of the doer and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the doer is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of the doer.

Why? Because that purity of the doer and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the experiencer is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of the experiencer.

Why? Because that purity of the experiencer and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the experiencer is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of the experiencer.

Why? Because that purity of the experiencer and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the knower is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of the knower.

Why? Because that purity of the knower and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the knower is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of the knower.

Why? Because that purity of the knower and the purity of the Noble Truths of origin, cessation, and the path are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the seer is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of the seer.

Why? Because that purity of the seer and the purity of the Noble Truth of suffering are not two, are not divided into two, are without distinction, and are neither severed nor annihilated. The purity of the seer is precisely the purity of the Noble Truths of origin, cessation, and the path; the purity of the Noble Truths of origin, cessation, and the path is precisely the purity of the seer.

Why?

For that purity of view and the purity of the Noble Truths of the origin of suffering, its cessation, and the path are nondual, without division into two, without discrimination, and without annihilation.

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

Because that purity of self and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of self is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of self. Why?

Because that purity of self and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of a sentient being is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of a sentient being is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of the life continuum is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of the life continuum is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of a living being is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of a living being. Why?

Because that purity of a living being and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of a living being is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of a living being. Why?

Because that purity of a living being and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of one who is nurtured is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of one who is nurtured. Why?

Because that purity of one who is nurtured and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of one who is nurtured is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of one who is nurtured. Why?

Because that purity of one who is nurtured and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of a person is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of a person. Why?

Because that purity of a person and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of a person is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of a person. Why?

Because that purity of a person and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of a pudgala is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of a pudgala. Why?

Because that purity of a pudgala and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of a pudgala is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of a pudgala. Why?

Because that purity of a pudgala and the purity of the four immeasurables and the four formless concentrations 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 four dhyanas; the purity of the four dhyanas is precisely the purity of a mind-born being. Why?

Because that purity of a mind-born being and the purity of the four dhyanas 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 four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of a mind-born being. Why?

Because that purity of a mind-born being and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of a youth is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of a youth is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of an agent is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of an agent. Why?

Because that purity of an agent and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of an agent is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of an agent. Why?

Because that purity of an agent and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of an experiencer is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of an experiencer. Why?

Because that purity of an experiencer and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of an experiencer is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of an experiencer. Why?

Because that purity of an experiencer and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of a knower is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of a knower. Why?

Because that purity of a knower and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated. The purity of a knower is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of a knower. Why?

Because that purity of a knower and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, not differentiated, and not annihilated. The purity of a seer is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of a seer. Why?

Because that purity of a seer and the purity of the four dhyanas are not two, not divided into two, not differentiated, and not annihilated;

The purity of views is precisely the purity of the four immeasurables and the four formless absorptions; the purity of the four immeasurables and the four formless absorptions is precisely the purity of views. Why? Because that purity of views and the purity of the four immeasurables and the four formless absorptions are not two, not divided into two, without distinction, and without cessation.

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

Because that purity of self and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of self is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of self. Why?

Because that purity of self and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of birth is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of birth.

Why? Because that purity of birth and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of birth is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of birth.

Why? Because that purity of birth and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of one who is nurtured is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of one who is nurtured is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of a person.

Why? Because that purity of a person and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of a person.

Why? Because that purity of a person and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of the pudgala.

Why? Because that purity of the pudgala and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of the pudgala.

Why? Because that purity of the pudgala and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of a mind-born being is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of a mind-born being is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of the doer is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of the doer.

Why? Because that purity of the doer and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of the doer is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of the doer.

Why? Because that purity of the doer and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of the experiencer is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of the experiencer.

Why? Because that purity of the experiencer and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of the experiencer is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of the experiencer.

Why? Because that purity of the experiencer and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without distinction, and without cessation. The purity of the knower is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of the knower.

Why?

For that purity of knowledge and the purity of the eight liberations are nondual, not divided into two, without discrimination, and without cessation. The purity of knowledge is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is precisely the purity of knowledge.

Why is this so? Because that purity of knowledge and the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are nondual, not divided into two, without discrimination, and without cessation. The purity of vision is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of vision.

Why is this so? Because that purity of vision and the purity of the eight liberations are nondual, not divided into two, without discrimination, and without cessation. The purity of vision is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is precisely the purity of vision.

Why is this so? Because that purity of vision and the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are nondual, not divided into two, without discrimination, and without cessation.

Fascicle 187

End