大般若波羅蜜多經

08

Furthermore, Subhuti! The purity of self is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of self. Why?

Because that purity of self and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of self is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of self. Why? Because that purity of self and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation.

The purity of a sentient being is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of a sentient being. Why? Because that purity of a sentient being and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of a sentient being is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation. The purity of the life continuum is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of the life continuum is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation. The purity of birth is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of birth. Why?

Because that purity of birth and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of birth is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of birth. Why? Because that purity of birth and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation.

The purity of nurture is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of nurture. Why? Because that purity of nurture and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of nurture is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of nurture.

Why? Because that purity of nurture and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation. The purity of a person is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of a person.

Why? Because that purity of a person and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of a person is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of a person. Why?

Because that purity of a person and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation. The purity of a pudgala is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of a pudgala. Why?

Because that purity of a pudgala and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of a pudgala is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of a pudgala. Why? Because that purity of a pudgala and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation.

The purity of a mind-born being is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of a mind-born being. Why? Because that purity of a mind-born being and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of a mind-born being is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation. The purity of a youth is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of a youth is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation. The purity of action is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of action. Why?

Because that purity of action and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of action is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of action. Why? Because that purity of action and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation.

The purity of experience is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of experience. Why? Because that purity of experience and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of experience is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of experience.

Why? Because that purity of experience and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation. The purity of knowing is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of knowing.

Why? Because that purity of knowing and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of knowing is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of knowing. Why?

Because that purity of knowing and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation. The purity of seeing is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of seeing. Why?

Because that purity of seeing and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and without cessation; the purity of seeing is precisely the purity of the knowledge of path aspects and the knowledge of all aspects; the purity of the knowledge of path aspects and the knowledge of all aspects is precisely the purity of seeing. Why? Because that purity of seeing and the purity of the knowledge of path aspects and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and without cessation.

Furthermore, Subhuti! The purity of self is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of self. Why?

Because that purity of self and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of self is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of self. Why? Because that purity of self and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation.

The purity of a sentient being is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of a sentient being. Why? Because that purity of a sentient being and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of a sentient being is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation. The purity of the life continuum is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of the life continuum is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation. The purity of birth is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of birth. Why?

Because that purity of birth and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of birth is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of birth. Why? Because that purity of birth and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation.

The purity of nurture is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of nurture. Why? Because that purity of nurture and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of nurture is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of nurture.

Why? Because that purity of nurture and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation. The purity of a person is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of a person.

Why? Because that purity of a person and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of a person is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of a person. Why?

Because that purity of a person and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation. The purity of a pudgala is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of a pudgala. Why?

Because that purity of a pudgala and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of a pudgala is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of a pudgala. Why? Because that purity of a pudgala and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation.

The purity of a mind-born being is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of a mind-born being. Why? Because that purity of a mind-born being and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of a mind-born being is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation. The purity of a youth is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of a youth is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation. The purity of action is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of action. Why?

Because that purity of action and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of action is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of action. Why? Because that purity of action and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation.

The purity of experience is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of experience. Why? Because that purity of experience and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of experience is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of experience.

Why? Because that purity of experience and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation. The purity of knowing is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of knowing.

Why? Because that purity of knowing and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of knowing is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of knowing. Why?

Because that purity of knowing and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation. The purity of seeing is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of seeing. Why?

Because that purity of seeing and the purity of all dharani gateways are nondual, not divided into two, undifferentiated, and without cessation; the purity of seeing is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of seeing. Why? Because that purity of seeing and the purity of all samadhi gateways are nondual, not divided into two, undifferentiated, and without cessation.

Furthermore, Subhuti! The purity of self is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of self. Why?

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

The purity of a sentient being is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of a sentient being. Why? Because that purity of a sentient being and the purity of the fruit of stream-entry are nondual, not divided into two, undifferentiated, and without cessation; the purity of a sentient being is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of a sentient being.

Why? Because that purity of a sentient being and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, undifferentiated, and without cessation. The purity of the life continuum is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of the life continuum.

Why? Because that purity of the life continuum and the purity of the fruit of stream-entry are nondual, not divided into two, undifferentiated, and without cessation; the purity of the life continuum is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, undifferentiated, and without cessation. The purity of birth is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of birth. Why?

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

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

Why? Because that purity of nurture and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, undifferentiated, and without cessation. The purity of a person is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of a person.

Why? Because that purity of a person and the purity of the fruit of stream-entry are nondual, not divided into two, undifferentiated, and without cessation; the purity of a person is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of a person. Why?

Because that purity of a person and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, undifferentiated, and without cessation. The purity of a pudgala is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of a pudgala. Why?

Because that purity of a pudgala and the purity of the fruit of stream-entry are nondual, not divided into two, undifferentiated, and without cessation; the purity of a pudgala is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of a pudgala. Why? Because that purity of a pudgala and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, undifferentiated, and without cessation.

The purity of a mind-born being is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of a mind-born being. Why? Because that purity of a mind-born being and the purity of the fruit of stream-entry are nondual, not divided into two, undifferentiated, and without cessation; the purity of a mind-born being is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of a mind-born being.

Why? Because that purity of a mind-born being and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, undifferentiated, and without cessation. The purity of a youth is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of a youth.

Why? Because that purity of a youth and the purity of the fruit of stream-entry are nondual, not divided into two, undifferentiated, and without cessation; the purity of a youth is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, undifferentiated, and without cessation. The purity of action is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of action. Why?

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

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

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

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

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

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

Furthermore, Subhuti! The purity of self is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of self. Why?

Because that purity of self and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of a sentient being is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of the life continuum is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of birth is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of birth. Why?

Because that purity of birth and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of nurture is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of nurture. Why?

Because that purity of nurture and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of a person is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of a person. Why?

Because that purity of a person and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of a pudgala is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of a pudgala. Why?

Because that purity of a pudgala and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of a mind-born being is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of a mind-born being. Why?

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

Because that purity of a youth and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of action is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of action. Why?

Because that purity of action and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of experience is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of experience. Why?

Because that purity of experience and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of knowing is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of knowing. Why?

Because that purity of knowing and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation. The purity of seeing is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of seeing. Why?

Because that purity of seeing and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, undifferentiated, and without cessation.

Furthermore, Subhuti! The purity of self is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of self. Why?

Because that purity of self and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a sentient being is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of the life continuum is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of birth is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of birth. Why?

Because that purity of birth and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of nurture is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of nurture. Why?

Because that purity of nurture and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a person is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of a person. Why?

Because that purity of a person and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a pudgala is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of a pudgala. Why?

Because that purity of a pudgala and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a mind-born being is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of a mind-born being. Why?

Because that purity of a mind-born being and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a youth is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of action is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of action. Why?

Because that purity of action and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of experience is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of experience. Why?

Because that purity of experience and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of knowing is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of knowing. Why?

Because that purity of knowing and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation. The purity of seeing is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of seeing. Why?

Because that purity of seeing and the purity of all the practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and without cessation.

Furthermore, Subhuti! The purity of self is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of self. Why?

Because that purity of self and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a sentient being is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of a sentient being. Why?

Because that purity of a sentient being and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of the life continuum is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of the life continuum. Why?

Because that purity of the life continuum and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of birth is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of birth. Why?

Because that purity of birth and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of nurture is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of nurture. Why?

Because that purity of nurture and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a person is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of a person. Why?

Because that purity of a person and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a pudgala is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of a pudgala. Why?

Because that purity of a pudgala and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a mind-born being is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of a mind-born being. Why?

Because that purity of a mind-born being and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of a youth is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of a youth. Why?

Because that purity of a youth and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of action is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of action. Why?

Because that purity of action and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of experience is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of experience. Why?

Because that purity of experience and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of knowing is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of knowing. Why?

Because that purity of knowing and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation. The purity of seeing is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of seeing. Why?

Because that purity of seeing and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, undifferentiated, and without cessation.

Fascicle 189

End