大般若波羅蜜多經

10

Subhuti! The purity of the life continuum is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the life continuum. Why is this?

Because the purity of the life continuum and the purity of the perfection of generosity are nondual, not divided into two, without distinction, and neither severed nor annihilated. The purity of the life continuum is precisely the purity of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of prajnaparamita is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the perfection of ethical discipline through the purity of prajnaparamita are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! The purity of the life continuum is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of the life continuum. Why is this?

Because the purity of the life continuum and the purity of internal emptiness are nondual, not divided into two, without distinction, and neither severed nor annihilated. The purity of the life continuum is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehension, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the nonexistence of self-nature; the purity of external emptiness through the purity of the emptiness of the nonexistence of self-nature is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of external emptiness through the purity of the emptiness of the nonexistence of self-nature are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! The purity of the life continuum is precisely the purity of suchness; the purity of suchness is precisely the purity of the life continuum. Why is this?

Because the purity of the life continuum and the purity of suchness are nondual, not divided into two, without distinction, and neither severed nor annihilated. The purity of the life continuum is precisely the purity of the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma realm through the purity of the inconceivable realm is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the dharma realm through the purity of the inconceivable realm are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! The purity of the Noble Truth of suffering is precisely the purity of the life continuum; the purity of the Noble Truth of suffering is precisely the purity of the life continuum. Why is this?

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

Because the purity of the life continuum and the purity of the Noble Truths of the origin, cessation, and path are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! The purity of the life continuum is precisely the purity of the four meditative absorptions; the purity of the four meditative absorptions is precisely the purity of the life continuum. Why is this?

Because the purity of the life continuum and the purity of the four meditative absorptions are nondual, not divided into two, without distinction, and neither severed nor annihilated. The purity of the life continuum is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the four immeasurables and the four formless concentrations are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! The purity of the life continuum is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of the life continuum. Why is this?

Because the purity of the life continuum and the purity of the eight liberations are nondual, not divided into two, without distinction, and neither severed nor annihilated. The purity of the life continuum is precisely the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! 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 is this?

Because the purity of the life continuum and the purity of the four foundations of mindfulness are nondual, not divided into two, without distinction, and neither severed nor annihilated. 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 awakening, and the Noble Eightfold Path; the purity of the four right efforts through the purity of the Noble Eightfold Path is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the four right efforts through the purity of the Noble Eightfold Path are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! The purity of the life continuum 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 continuum. Why is this?

Because the purity of the life continuum and the purity of the gateway to liberation through emptiness are nondual, not divided into two, without distinction, and neither severed nor annihilated. The purity of the life continuum 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 continuum.

Why is this? Because the purity of the life continuum and the purity of the gateways to liberation through signlessness and wishlessness are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! The purity of the life continuum is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the life continuum. Why is this? Because the purity of the life continuum and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! 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 is this? Because the purity of the life continuum and the purity of the five kinds of eyes are nondual, not divided into two, without distinction, and neither severed nor annihilated. 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 is this? Because the purity of the life continuum and the purity of the six superknowledges are nondual, not divided into two, without distinction, and neither severed nor annihilated.

Subhuti! 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 the purity of the life continuum and the purity of the Buddha’s ten powers are nondual, not divided into two, neither differentiated nor severed. 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 the 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, neither differentiated nor severed.

Subhuti! The purity of the life continuum is precisely the purity of the Dharma of unfailing mindfulness; the purity of the Dharma of unfailing mindfulness 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 unfailing mindfulness are nondual, not divided into two, neither differentiated nor severed. The purity of the life continuum is precisely the purity of constant equanimity; the purity 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 constant equanimity are nondual, not divided into two, neither differentiated nor severed.

Subhuti! 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 is this?

Because the purity of the life continuum and the purity of the knowledge of all things are nondual, not divided into two, neither differentiated nor severed. The purity of the life continuum is precisely the purity of the knowledge of all paths and the knowledge of all aspects; the purity of the knowledge of all paths and the knowledge of all aspects is precisely the purity of the life continuum. Why is this?

Because the purity of the life continuum and the purity of the knowledge of all paths and the knowledge of all aspects are nondual, not divided into two, neither differentiated nor severed.

Subhuti! 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 is this? Because the purity of the life continuum and the purity of all dharani gateways are nondual, not divided into two, neither differentiated nor severed. 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 is this? Because the purity of the life continuum and the purity of all samadhi gateways are nondual, not divided into two, neither differentiated nor severed.

Subhuti! 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 is this? Because the purity of the life continuum and the purity of the fruit of stream-entry are nondual, not divided into two, neither differentiated nor severed. 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 is this? Because the purity of the life continuum and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, neither differentiated nor severed.

Subhuti! 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 is this? Because the purity of the life continuum and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, neither differentiated nor severed.

Subhuti! The purity of the life continuum is precisely the purity of all practices of great bodhisattvas; the purity of all practices of great bodhisattvas is precisely the purity of the life continuum. Why is this? Because the purity of the life continuum and the purity of all practices of great bodhisattvas are nondual, not divided into two, neither differentiated nor severed.

Subhuti! 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 is this? Because the purity of the life continuum and the purity of the supreme enlightenment of all Buddhas are nondual, not divided into two, neither differentiated nor severed.

Furthermore, Subhuti! The purity of birth is precisely the purity of form; the purity of form is precisely the purity of birth. Why is this? Because the purity of birth and the purity of form are nondual, not divided into two, neither differentiated nor severed. The purity of birth is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of birth. Why is this? Because the purity of birth and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, neither differentiated nor severed.

Subhuti! The purity of birth is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of birth. Why is this? Because the purity of birth and the purity of the eye ayatana are nondual, not divided into two, neither differentiated nor severed. The purity of birth is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of birth. Why is this? Because the purity of birth and the purity of the ear, nose, tongue, body, and mind ayatanas are nondual, not divided into two, neither differentiated nor severed.

Subhuti! The purity of birth is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of birth. Why is this? Because the purity of birth and the purity of the form ayatana are nondual, not divided into two, neither differentiated nor severed. The purity of birth is precisely the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas; the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas is precisely the purity of birth. Why is this? Because the purity of birth and the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas are nondual, not divided into two, neither differentiated nor severed.

Subhuti! The purity of birth is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of birth. Why is this? Because the purity of birth and the purity of the eye dhatu are nondual, not divided into two, neither differentiated nor severed. The purity of birth is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition; the purity of the form dhatu through the feelings arising with eye-contact as their condition is precisely the purity of birth. Why is this? Because the purity of birth and the purity of the form dhatu through the feelings arising with eye-contact as their condition are nondual, not divided into two, neither differentiated nor severed.

Subhuti! The purity of arising is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of arising. Why? Because that purity of arising and the purity of the ear dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of arising is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; the purity of the sound dhatu through the feelings that arise with ear-contact as condition is precisely the purity of arising. Why? Because that purity of arising and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are not two, not divided into two, not differentiated, and not annihilated.

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

Subhuti! The purity of arising is precisely the purity of the tongue dhatu; the purity of the tongue dhatu is precisely the purity of arising. Why?

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

Why? Because that purity of arising and the purity of the taste dhatu through the feelings that arise with tongue-contact as condition are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of arising is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of arising. Why?

Because that purity of arising and the purity of the body dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of arising is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition; the purity of the tangible-object dhatu through the feelings that arise with body-contact as condition is precisely the purity of arising.

Why? Because that purity of arising and the purity of the tangible-object dhatu through the feelings that arise with body-contact as condition are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of arising is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of arising. Why?

Because that purity of arising and the purity of the mind dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of arising is precisely the purity of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition; the purity of the mental-object dhatu through the feelings that arise with mind-contact as condition is precisely the purity of arising.

Why? Because that purity of arising and the purity of the mental-object dhatu through the feelings that arise with mind-contact as condition are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of arising is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of arising. Why? Because that purity of arising and the purity of the earth dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of arising is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of arising. Why? Because that purity of arising and the purity of the water, fire, wind, space, and consciousness dhatus are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of arising is precisely the purity of ignorance; the purity of ignorance is precisely the purity of arising. Why?

Because that purity of arising and the purity of ignorance are not two, not divided into two, not differentiated, and not annihilated. The purity of arising is precisely the purity of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of arising.

Why? Because that purity of arising and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of arising is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of arising. Why? Because that purity of arising and the purity of the perfection of generosity are not two, not divided into two, not differentiated, and not annihilated. The purity of arising is precisely the purity of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita; the purity of the perfection of ethical discipline through prajnaparamita is precisely the purity of arising. Why? Because that purity of arising and the purity of the perfection of ethical discipline through prajnaparamita are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of arising is precisely the purity of the emptiness of internal phenomena; the purity of the emptiness of internal phenomena is precisely the purity of arising. Why?

Because that purity of arising and the purity of the emptiness of internal phenomena are not two, not divided into two, not differentiated, and not annihilated. The purity of arising is precisely the purity of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, the emptiness of that which has no boundaries, the emptiness of dispersion, the emptiness of that which is immutable, the emptiness of fundamental nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable,

the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence; the purity of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence is precisely the purity of arising.

Why? Because that purity of arising and the purity of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of arising is precisely the purity of suchness; the purity of suchness is precisely the purity of arising. Why?

Because that purity of arising and the purity of suchness are not two, not divided into two, not differentiated, and not annihilated. The purity of arising is precisely the purity of the dharmadhatu, the nature of phenomena, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the true limit, the realm of space, and the inconceivable realm; the purity of the dharmadhatu through the inconceivable realm is precisely the purity of arising.

Why? Because that purity of arising and the purity of the dharmadhatu through the inconceivable realm are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of arising is precisely the purity of the noble truth of suffering; the purity of the noble truth of suffering is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the noble truth of suffering are nondual, not divided into two, without distinction, and without cessation. The purity of arising is precisely the purity of the noble truths of the origin, cessation, and path; the purity of the noble truths of the origin, cessation, and path is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the noble truths of the origin, cessation, and path are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the four dhyanas are nondual, not divided into two, without distinction, and without cessation. The purity of arising is precisely the purity of the four immeasurables and the four formless absorptions; the purity of the four immeasurables and the four formless absorptions is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the four immeasurables and the four formless absorptions are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of arising. Why is this?

Because the purity of arising and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation. The purity of arising is precisely the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality; the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality is precisely the purity of arising.

Why is this? Because the purity of arising and the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of arising. Why is this?

Because the purity of arising and the purity of the four foundations of mindfulness are nondual, not divided into two, without distinction, and without cessation. The purity of arising is precisely the purity of the four right efforts, the four bases of supernatural 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 arising.

Why is this? Because the purity of arising and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of the liberation gateway of emptiness; the purity of the liberation gateway of emptiness is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the liberation gateway of emptiness are nondual, not divided into two, without distinction, and without cessation. The purity of arising is precisely the purity of the liberation gateways of signlessness and wishlessness; the purity of the liberation gateways of signlessness and wishlessness is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the liberation gateways of signlessness and wishlessness are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of the ten bodhisattva bhumis; the purity of the ten bodhisattva bhumis is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the ten bodhisattva bhumis are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the five kinds of eyes are nondual, not divided into two, without distinction, and without cessation. The purity of arising is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the six superknowledges are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of the ten powers of a Buddha; the purity of the ten powers of a Buddha is precisely the purity of arising. Why is this?

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

Why is this? Because the purity of arising and the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of the Dharma of never-failing mindfulness; the purity of the Dharma of never-failing mindfulness is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the Dharma of never-failing mindfulness are nondual, not divided into two, without distinction, and without cessation. The purity of arising is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of all-knowledge is precisely the purity of arising; the purity of all-knowledge is precisely the purity of arising. Why is this? Because the purity of arising and the purity of all-knowledge are nondual, not divided into two, without distinction, and without cessation. The purity of arising is precisely the purity of the knowledge of the aspects of the paths and the knowledge of all aspects; the purity of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of arising. Why is this? Because the purity of arising and the purity of all dharani gateways are nondual, not divided into two, without distinction, and without cessation. The purity of arising is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of arising. Why is this? Because the purity of arising and the purity of all samadhi gateways are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of arising is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of arising. Why is this? Because the purity of arising and the purity of the fruit of stream-entry are nondual, not divided into two, without distinction, and without cessation. The purity of arising 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 arising. Why is this? Because the purity of arising and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, without distinction, and without cessation.

Subhuti! 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 is this? Because that purity of birth and the purity of the fruit of a pratyekabuddha are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of birth is precisely the purity of all practices of great bodhisattvas; the purity of all practices of great bodhisattvas is precisely the purity of birth. Why is this? Because that purity of birth and the purity of all practices of great bodhisattvas are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! 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 is this? Because that purity of birth and the purity of the supreme enlightenment of all Buddhas are not two, not divided into two, not differentiated, and not annihilated.

Furthermore, Subhuti! The purity of nurturing is precisely the purity of form; the purity of form is precisely the purity of nurturing. Why is this? Because that purity of nurturing and the purity of form are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of nurturing. Why is this? Because that purity of nurturing and the purity of feeling, perception, formations, and consciousness are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of nurturing is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of nurturing. Why is this? Because that purity of nurturing and the purity of the eye ayatana are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of nurturing. Why is this? Because that purity of nurturing and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of nurturing is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of nurturing. Why is this? Because that purity of nurturing and the purity of the form ayatana are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the sound, odor, taste, tangible object, and dharma ayatanas; the purity of the sound, odor, taste, tangible object, and dharma ayatanas is precisely the purity of nurturing. Why is this? Because that purity of nurturing and the purity of the sound, odor, taste, tangible object, and dharma ayatanas are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of nurturing is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of nurturing. Why is this?

Because that purity of nurturing and the purity of the eye dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact; the purity of the form dhatu through to the feelings that arise conditioned by eye-contact is precisely the purity of nurturing.

Why is this? Because that purity of nurturing and the purity of the form dhatu through to the feelings that arise conditioned by eye-contact are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of nurturing is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of nurturing. Why is this?

Because that purity of nurturing and the purity of the ear dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact; the purity of the sound dhatu through to the feelings that arise conditioned by ear-contact is precisely the purity of nurturing.

Why is this? Because that purity of nurturing and the purity of the sound dhatu through to the feelings that arise conditioned by ear-contact are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of nurturing is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of nurturing. Why is this?

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

Why is this? Because that purity of nurturing and the purity of the odor dhatu through to the feelings that arise conditioned by nose-contact are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of nurturing is precisely the purity of the tongue dhatu; the purity of the tongue dhatu is precisely the purity of nurturing. Why is this?

Because that purity of nurturing and the purity of the tongue dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact; the purity of the taste dhatu through to the feelings that arise conditioned by tongue-contact is precisely the purity of nurturing.

Why is this? Because that purity of nurturing and the purity of the taste dhatu through to the feelings that arise conditioned by tongue-contact are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of nurturing is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of nurturing. Why is this?

Because that purity of nurturing and the purity of the body dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise conditioned by body-contact; the purity of the tangible-object dhatu through to the feelings that arise conditioned by body-contact is precisely the purity of nurturing.

Why is this? Because that purity of nurturing and the purity of the tangible-object dhatu through to the feelings that arise conditioned by body-contact are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of nurturing is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of nurturing. Why is this?

Because that purity of nurturing and the purity of the mind dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise conditioned by mind-contact; the purity of the dharma dhatu through to the feelings that arise conditioned by mind-contact is precisely the purity of nurturing.

Why is this? Because that purity of nurturing and the purity of the dharma dhatu through to the feelings that arise conditioned by mind-contact are not two, not divided into two, not differentiated, and not annihilated.

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

Subhuti, the purity of nurturing is precisely the purity of ignorance, and the purity of ignorance is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation.

The purity of nurturing is precisely the purity of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; and the purity of formations through aging and death, sorrow, lamentation, suffering, grief, and distress is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of formations through aging and death, sorrow, lamentation, suffering, grief, and distress are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of nurturing is precisely the purity of the perfection of generosity, and the purity of the perfection of generosity is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the perfection of generosity are nondual, not divided into two, without distinction, and without cessation.

The purity of nurturing is precisely the purity of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; and the purity of the perfection of ethical discipline through prajnaparamita is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the perfection of ethical discipline through prajnaparamita are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of nurturing is precisely the purity of the emptiness of internal phenomena, and the purity of the emptiness of internal phenomena is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the emptiness of internal phenomena are nondual, not divided into two, without distinction, and without cessation.

The purity of nurturing is precisely the purity of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence;

and the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence is precisely the purity of nurturing.

Why is this? Because this purity of nurturing and the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of suchness is precisely the purity of nurturing, and the purity of suchness is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of suchness are nondual, not divided into two, without distinction, and without cessation.

The purity of nurturing is precisely the purity of the Dharma realm, the nature of phenomena, the nature free from falsity, the immutable nature, the nature of equality, the nature free from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm; and the purity of the Dharma realm through the inconceivable realm is precisely the purity of nurturing.

Why is this? Because this purity of nurturing and the purity of the Dharma realm through the inconceivable realm are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of nurturing is precisely the purity of the Noble Truth of suffering, and the purity of the Noble Truth of suffering is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the Noble Truth of suffering are nondual, not divided into two, without distinction, and without cessation. The purity of nurturing is precisely the purity of the Noble Truths of the origin, cessation, and path, and the purity of the Noble Truths of the origin, cessation, and path is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the Noble Truths of the origin, cessation, and path are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of nurturing is precisely the purity of the four meditative concentrations, and the purity of the four meditative concentrations is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the four meditative concentrations are nondual, not divided into two, without distinction, and without cessation. The purity of nurturing is precisely the purity of the four immeasurables and the four formless attainments, and the purity of the four immeasurables and the four formless attainments is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the four immeasurables and the four formless attainments are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of nurturing is precisely the purity of the eight liberations, and the purity of the eight liberations is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation.

The purity of nurturing is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality, and the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of nurturing is precisely the purity of the four foundations of mindfulness, and the purity of the four foundations of mindfulness is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the four foundations of mindfulness are nondual, not divided into two, without distinction, and without cessation.

The purity of nurturing 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 eightfold Noble Path; and the purity of the four right efforts through the eightfold Noble Path is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the four right efforts through the eightfold Noble Path are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of nurturing is precisely the purity of the gateway to liberation through emptiness, and the purity of the gateway to liberation through emptiness is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the gateway to liberation through emptiness are nondual, not divided into two, without distinction, and without cessation.

The purity of nurturing is precisely the purity of the gateways to liberation through signlessness and wishlessness, and the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of nurturing. Why is this? Because this purity of nurturing and the purity of the gateways to liberation through signlessness and wishlessness are nondual, not divided into two, without distinction, and without cessation.

O Subhuti! The purity of nurture is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of nurture. Why? Because this purity of nurture and the purity of the ten bodhisattva grounds are not two, are not divided into two, are undifferentiated, and are not subject to cessation.

Fascicle 191

End