大般若波羅蜜多經

07

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

Because this purity of self and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of self is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of self.

Why? Because this purity of self and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a sentient being is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of a sentient being.

Why? Because this purity of a sentient being and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a sentient being is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of a sentient being.

Why? Because this purity of a sentient being and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of the life continuum.

Why? Because this purity of the life continuum and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of the life continuum.

Why? Because this purity of the life continuum and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is born is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of one who is born.

Why? Because this purity of one who is born and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is born is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of one who is born.

Why? Because this purity of one who is born and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is nurtured is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of one who is nurtured.

Why? Because this purity of one who is nurtured and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is nurtured is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of one who is nurtured.

Why? Because this purity of one who is nurtured and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of a person.

Why? Because this purity of a person and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of a person.

Why? Because this purity of a person and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the pudgala is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of the pudgala.

Why? Because this purity of the pudgala and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the pudgala is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of the pudgala.

Why? Because this purity of the pudgala and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a mind-born being is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of a mind-born being.

Why? Because this purity of a mind-born being and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a mind-born being is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of a mind-born being.

Why? Because this purity of a mind-born being and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a youth is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of a youth.

Why? Because this purity of a youth and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a youth is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of a youth.

Why? Because this purity of a youth and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of an agent is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of an agent.

Why? Because this purity of an agent and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of an agent is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of an agent.

Why? Because this purity of an agent and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of an experiencer is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of an experiencer.

Why? Because this purity of an experiencer and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of an experiencer is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of an experiencer.

Why?

For that purity of reception and the purity of the four right efforts through to the Noble Eightfold Path are nondual, not divided into two, without discrimination, and without cessation. Purity of knowledge is precisely purity of the four foundations of mindfulness; purity of the four foundations of mindfulness is precisely purity of knowledge. Why is this?

Because that purity of knowledge and the purity of the four foundations of mindfulness are nondual, not divided into two, without discrimination, and without cessation. Purity of knowledge is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; the purity of the four right efforts through to the Noble Eightfold Path is precisely purity of knowledge.

Why is this? Because that purity of knowledge and the purity of the four right efforts through to the Noble Eightfold Path are nondual, not divided into two, without discrimination, and without cessation. Purity of vision is precisely purity of the four foundations of mindfulness; purity of the four foundations of mindfulness is precisely purity of vision.

Why is this? Because that purity of vision and the purity of the four foundations of mindfulness are nondual, not divided into two, without discrimination, and without cessation. Purity of vision is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; the purity of the four right efforts through to the Noble Eightfold Path is precisely purity of vision.

Why is this? Because that purity of vision and the purity of the four right efforts through to the Noble Eightfold Path are nondual, not divided into two, without discrimination, and without cessation.

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

Because that purity of self and the purity of the gateway to liberation through emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of self is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of self. Why?

Because that purity of self and the purity of the gateways to liberation through signlessness and wishlessness are not two, not divided into two, not differentiated, and not annihilated. The purity of a sentient being is precisely the purity of the gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the gateway to liberation through emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of a sentient being is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the gateways to liberation through signlessness and wishlessness are not two, not divided into two, not differentiated, and not annihilated. The purity of the life principle is precisely the purity of the gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of the life principle.

Why? Because that purity of the life principle and the purity of the gateway to liberation through emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of the life principle is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of the life principle.

Why? Because that purity of the life principle and the purity of the gateways to liberation through signlessness and wishlessness are not two, not divided into two, not differentiated, and not annihilated. The purity of one who is born is precisely the purity of the gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of one who is born.

Why? Because that purity of one who is born and the purity of the gateway to liberation through emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of one who is born is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of one who is born.

Why? Because that purity of one who is born and the purity of the gateways to liberation through signlessness and wishlessness 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 gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the gateway to liberation through 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 the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of one who is nurtured.

Why? Because that purity of one who is nurtured and the purity of the gateways to liberation through signlessness and wishlessness are not two, not divided into two, not differentiated, and not annihilated. The purity of a man is precisely the purity of the gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of a man.

Why? Because that purity of a man and the purity of the gateway to liberation through emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of a man is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of a man.

Why? Because that purity of a man and the purity of the gateways to liberation through signlessness and wishlessness are not two, not divided into two, not differentiated, and not annihilated. The purity of a pudgala is precisely the purity of the gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of a pudgala.

Why? Because that purity of a pudgala and the purity of the gateway to liberation through emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of a pudgala is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of a pudgala.

Why? Because that purity of a pudgala and the purity of the gateways to liberation through signlessness and wishlessness 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 gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the gateway to liberation through emptiness 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 gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the gateways to liberation through signlessness and wishlessness are not two, not divided into two, not differentiated, and not annihilated. The purity of a youth is precisely the purity of the gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the gateway to liberation through emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of a youth is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the gateways to liberation through signlessness and wishlessness are not two, not divided into two, not differentiated, and not annihilated. The purity of the agent is precisely the purity of the gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of the agent.

Why? Because that purity of the agent and the purity of the gateway to liberation through emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of the agent is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of the agent.

Why? Because that purity of the agent and the purity of the gateways to liberation through signlessness and wishlessness are not two, not divided into two, not differentiated, and not annihilated. The purity of the experiencer is precisely the purity of the gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of the experiencer.

Why? Because that purity of the experiencer and the purity of the gateway to liberation through emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of the experiencer is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of the experiencer.

Why?

For that purity of the experiencer and the purity of the signless and wishless gateways to liberation are nondual, not divided into two, without distinction, and without cessation. The purity of the knower is precisely the purity of the gateway to liberation of emptiness; the purity of the gateway to liberation of emptiness is precisely the purity of the knower. Why?

Because that purity of the knower and the purity of the gateway to liberation of emptiness are nondual, not divided into two, without distinction, and without cessation. The purity of the knower is precisely the purity of the signless and wishless gateways to liberation; the purity of the signless and wishless gateways to liberation is precisely the purity of the knower. Why?

Because that purity of the knower and the purity of the signless and wishless gateways to liberation are nondual, not divided into two, without distinction, and without cessation. The purity of the seer is precisely the purity of the gateway to liberation of emptiness; the purity of the gateway to liberation of emptiness is precisely the purity of the seer. Why?

Because that purity of the seer and the purity of the gateway to liberation of emptiness are nondual, not divided into two, without distinction, and without cessation. The purity of the seer is precisely the purity of the signless and wishless gateways to liberation; the purity of the signless and wishless gateways to liberation is precisely the purity of the seer. Why?

Because that purity of the seer and the purity of the signless and wishless gateways to liberation are nondual, not divided into two, without distinction, and without cessation.

Furthermore, Subhuti! The purity of the self is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the self. Why?

Because that purity of the self and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of a life principle is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of a life principle. Why?

Because that purity of a life principle and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of one who is born is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of one who is born. Why?

Because that purity of one who is born and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of one who is nurtured is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of one who is nurtured. Why?

Because that purity of one who is nurtured and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of a person. Why?

Because that purity of a person and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the pudgala. Why?

Because that purity of the pudgala and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of the mind-born being is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the mind-born being. Why?

Because that purity of the mind-born being and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of the agent is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the agent. Why?

Because that purity of the agent and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of the experiencer is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the experiencer. Why?

Because that purity of the experiencer and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of the knower is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the knower. Why?

Because that purity of the knower and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation. The purity of the seer is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the seer. Why?

Because that purity of the seer and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation.

Furthermore, Subhuti! The purity of the self is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of the self. Why?

Because the purity of the self and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the self is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of the self. Why?

Because the purity of the self and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a sentient being is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of a sentient being. Why?

Because the purity of a sentient being and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a sentient being is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of a sentient being. Why?

Because the purity of a sentient being and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of the life continuum. Why?

Because the purity of the life continuum and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of the life continuum. Why?

Because the purity of the life continuum and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of birth is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of birth. Why?

Because the purity of birth and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of birth is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of birth. Why?

Because the purity of birth and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is nurtured is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of one who is nurtured. Why?

Because the purity of one who is nurtured and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of one who is nurtured is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of one who is nurtured. Why?

Because the purity of one who is nurtured and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of a person. Why?

Because the purity of a person and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of a person. Why?

Because the purity of a person and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the pudgala is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of the pudgala. Why?

Because the purity of the pudgala and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the pudgala is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of the pudgala. Why?

Because the purity of the pudgala and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a mind-born being is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of a mind-born being. Why?

Because the purity of a mind-born being and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a mind-born being is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of a mind-born being. Why?

Because the purity of a mind-born being and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a youth is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of a youth. Why?

Because the purity of a youth and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a youth is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of a youth. Why?

Because the purity of a youth and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the agent is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of the agent. Why?

Because the purity of the agent and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the agent is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of the agent. Why?

Because the purity of the agent and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the experiencer is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of the experiencer. Why?

Because the purity of the experiencer and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the experiencer is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of the experiencer. Why?

Because the purity of the experiencer and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the knower is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of the knower. Why?

Because the purity of the knower and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the knower is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of the knower. Why?

Because the purity of the knower and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the seer is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of the seer. Why?

Because the purity of the seer and the purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of the seer is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of the seer. Why?

Because the purity of the seer and the purity of the six superknowledges are nondual, not divided into two, undifferentiated, and not subject to cessation.

Furthermore, Subhuti! The purity of self is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of self. Why is this?

Because that purity of self and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of self is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of self.

Why is this? Because that purity of self and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of a sentient being.

Why is this? Because that purity of a sentient being and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of a sentient being.

Why is this? Because that purity of a sentient being and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of the life continuum.

Why is this? Because that purity of the life continuum and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of the life continuum.

Why is this? Because that purity of the life continuum and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation. The purity of birth is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of birth.

Why is this? Because that purity of birth and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of birth is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of birth.

Why is this? Because that purity of birth and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation. The purity of nurturance is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of nurturance.

Why is this? Because that purity of nurturance and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of nurturance is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of nurturance.

Why is this? Because that purity of nurturance and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of a person.

Why is this? Because that purity of a person and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of a person.

Why is this? Because that purity of a person and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of the pudgala.

Why is this? Because that purity of the pudgala and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of the pudgala.

Why is this? Because that purity of the pudgala and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation. The purity of a mind-born being is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers 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 Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of a mind-born being is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha 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 four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of a youth.

Why is this? Because that purity of a youth and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of a youth.

Why is this? Because that purity of a youth and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation. The purity of action is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of action.

Why is this? Because that purity of action and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and without cessation. The purity of action is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of action.

Why is this?

For that purity of action and the four fearlessnesses, up to the eighteen special qualities of a Buddha, are neither two nor divided into two, neither differentiated nor annihilated. Purity of apprehension is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely purity of apprehension. Why is this so?

Because that purity of apprehension and the purity of the Buddha’s ten powers are neither two nor divided into two, neither differentiated nor annihilated. Purity of apprehension is precisely the purity of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen special qualities of a Buddha; the purity of the four fearlessnesses, up to the eighteen special qualities of a Buddha, is precisely purity of apprehension.

Why is this so? Because that purity of apprehension and the purity of the four fearlessnesses, up to the eighteen special qualities of a Buddha, are neither two nor divided into two, neither differentiated nor annihilated. Purity of cognition is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely purity of cognition.

Why is this so? Because that purity of cognition and the purity of the Buddha’s ten powers are neither two nor divided into two, neither differentiated nor annihilated. Purity of cognition is precisely the purity of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen special qualities of a Buddha; the purity of the four fearlessnesses, up to the eighteen special qualities of a Buddha, is precisely purity of cognition.

Why is this so? Because that purity of cognition and the purity of the four fearlessnesses, up to the eighteen special qualities of a Buddha, are neither two nor divided into two, neither differentiated nor annihilated. Purity of view is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely purity of view.

Why is this so? Because that purity of view and the purity of the Buddha’s ten powers are neither two nor divided into two, neither differentiated nor annihilated. Purity of view is precisely the purity of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen special qualities of a Buddha; the purity of the four fearlessnesses, up to the eighteen special qualities of a Buddha, is precisely purity of view.

Why is this so? Because that purity of view and the purity of the four fearlessnesses, up to the eighteen special qualities of a Buddha, are neither two nor divided into two, neither differentiated nor annihilated.

Furthermore, Subhuti! The purity of self is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of self. Why is this?

Because the purity of self and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of self is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of self. Why is this?

Because the purity of self and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of a sentient being. Why is this?

Because the purity of a sentient being and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of a sentient being is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of a sentient being. Why is this?

Because the purity of a sentient being and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of the life continuum. Why is this?

Because the purity of the life continuum and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of the life continuum is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of the life continuum. Why is this?

Because the purity of the life continuum and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of living is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of living. Why is this?

Because the purity of living and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of living is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of living. Why is this?

Because the purity of living and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of one who is nurtured is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of one who is nurtured. Why is this?

Because the purity of one who is nurtured and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of one who is nurtured is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of one who is nurtured. Why is this?

Because the purity of one who is nurtured and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of a person. Why is this?

Because the purity of a person and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of a person is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of a person. Why is this?

Because the purity of a person and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of a pudgala is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of a pudgala. Why is this?

Because the purity of a pudgala and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of a pudgala is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of a pudgala. Why is this?

Because the purity of a pudgala and the purity of the nature of constant equanimity 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 of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of a mind-born being. Why is this?

Because the purity of a mind-born being and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of a mind-born being is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of a mind-born being. Why is this?

Because the purity of a mind-born being and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of a youth. Why is this?

Because the purity of a youth and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of a youth. Why is this?

Because the purity of a youth and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of the agent is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of the agent. Why is this?

Because the purity of the agent and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of the agent is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of the agent. Why is this?

Because the purity of the agent and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of the experiencer is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of the experiencer. Why is this?

Because the purity of the experiencer and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of the experiencer is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of the experiencer. Why is this?

Because the purity of the experiencer and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of the knower is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of the knower. Why is this?

Because the purity of the knower and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of the knower is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of the knower. Why is this?

Because the purity of the knower and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation. The purity of the seer is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of the seer. Why is this?

Because the purity of the seer and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without distinction, and without cessation. The purity of the seer is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of the seer. Why is this?

For that purity of view and the purity of the nature of perpetual equanimity are non-dual, without duality, without differentiation, and without cessation.

Fascicle 188

End