大般若波羅蜜多經

09

Furthermore, Subhuti! The purity of self is precisely the purity of form; the purity of form is precisely the purity of self. Why is this? Because the purity of self and the purity of form are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of self. Why is this? Because the purity of self and the purity of feeling, perception, formations, and consciousness are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of self is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of self. Why is this? Because the purity of self and the purity of the eye ayatana are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self 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 self. Why is this? Because the purity of self and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of self is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of self. Why is this? Because the purity of self and the purity of the form ayatana are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self 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 self. Why is this? Because the purity of self and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are not two, are not divided into two, are without distinction, and are not annihilated.

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

Because the purity of self and the purity of the eye dhatu are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self 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 to the feelings arising with eye-contact as their condition is precisely the purity of self.

Why is this? Because the purity of self and the purity of the form dhatu through to the feelings arising with eye-contact as their condition are not two, are not divided into two, are without distinction, and are not annihilated.

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

Because the purity of self and the purity of the ear dhatu are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition; the purity of the sound dhatu through to the feelings arising with ear-contact as their condition is precisely the purity of self.

Why is this? Because the purity of self and the purity of the sound dhatu through to the feelings arising with ear-contact as their condition are not two, are not divided into two, are without distinction, and are not annihilated.

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

Because the purity of self and the purity of the nose dhatu are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition; the purity of the odor dhatu through to the feelings arising with nose-contact as their condition is precisely the purity of self.

Why is this? Because the purity of self and the purity of the odor dhatu through to the feelings arising with nose-contact as their condition are not two, are not divided into two, are without distinction, and are not annihilated.

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

Because the purity of self and the purity of the tongue dhatu are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition; the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition is precisely the purity of self.

Why is this? Because the purity of self and the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition are not two, are not divided into two, are without distinction, and are not annihilated.

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

Because the purity of self and the purity of the body dhatu are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition; the purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition is precisely the purity of self.

Why is this? Because the purity of self and the purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition are not two, are not divided into two, are without distinction, and are not annihilated.

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

Because the purity of self and the purity of the mind dhatu are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self is precisely the purity of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition; the purity of the dharma dhatu through to the feelings arising with mind-contact as their condition is precisely the purity of self.

Why is this? Because the purity of self and the purity of the dharma dhatu through to the feelings arising with mind-contact as their condition are not two, are not divided into two, are without distinction, and are not annihilated.

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

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

Because the purity of self and the purity of ignorance are not two, are not divided into two, are without distinction, and are not annihilated. The purity of self 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 to aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of self.

Why is this? Because the purity of self and the purity of formations through to aging and death, sorrow, lamentation, pain, grief, and distress are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti, the purity of self is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of self. Why? Because this purity of self and the purity of the perfection of generosity are nondual, not divided into two, without distinction, and not subject to annihilation.

The purity of self is precisely the purity of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita; the purity of the perfection of ethical discipline through the purity of the perfection of prajnaparamita is precisely the purity of self. Why? Because this purity of self and the purity of the perfection of ethical discipline through the purity of the perfection of prajnaparamita are nondual, not divided into two, without distinction, and not subject to annihilation.

Subhuti, the purity of self is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of self. Why? Because this purity of self and the purity of internal emptiness are nondual, not divided into two, without distinction, and not subject to annihilation.

The purity of self 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, final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence is precisely the purity of self.

Why? Because this purity of self and the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence are nondual, not divided into two, without distinction, and not subject to annihilation.

Subhuti, the purity of self is precisely the purity of suchness; the purity of suchness is precisely the purity of self. Why? Because this purity of self and the purity of suchness are nondual, not divided into two, without distinction, and not subject to annihilation.

The purity of self is precisely the purity of the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the certainty of dharmas, the abiding of dharmas, the true limit, 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 self. Why?

Because this purity of self and the purity of the dharma realm through the purity of the inconceivable realm are nondual, not divided into two, without distinction, and not subject to annihilation.

Subhuti, the purity of the self is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of self. Why? Because this purity of self and the purity of the Noble Truth of suffering are nondual, not divided into two, without distinction, and not subject to annihilation.

The purity of self is precisely the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path; the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path is precisely the purity of self. Why? Because this purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path and the purity of self are nondual, not divided into two, without distinction, and not subject to annihilation.

Subhuti, the purity of self is precisely the purity of the four meditative absorptions; the purity of the four meditative absorptions is precisely the purity of self. Why? Because this purity of self and the purity of the four meditative absorptions are nondual, not divided into two, without distinction, and not subject to annihilation. The purity of self 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 self. Why? Because this purity of self and the purity of the four immeasurables and the four formless absorptions are nondual, not divided into two, without distinction, and not subject to annihilation.

Subhuti, the purity of self is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of self. Why? Because this purity of self and the purity of the eight liberations are nondual, not divided into two, without distinction, and not subject to annihilation. The purity of self is precisely the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities; the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities is precisely the purity of self. Why? Because this purity of self and the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities are nondual, not divided into two, without distinction, and not subject to annihilation.

Subhuti, the purity of self is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of self. Why? Because this purity of self and the purity of the four foundations of mindfulness are nondual, not divided into two, without distinction, and not subject to annihilation.

The purity of self is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of 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 self. Why? Because this purity of self 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 not subject to annihilation.

Subhuti, the purity of self is precisely the purity of the emptiness gateway to liberation; the purity of the emptiness gateway to liberation is precisely the purity of self. Why? Because this purity of self and the purity of the emptiness gateway to liberation are nondual, not divided into two, without distinction, and not subject to annihilation. The purity of self is precisely the purity of the signless and wishless gateways to liberation; the purity of the signless and wishless gateways to liberation is nondual, not divided into two, without distinction, and not subject to annihilation.

Subhuti, the purity of self is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of self. Why? Because this purity of self and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and not subject to annihilation.

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

Subhuti, the purity of self 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 self. Why? Because this purity of self and the purity of the ten powers of a Buddha are nondual, not divided into two, without distinction, and not subject to annihilation.

The purity of self 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 purity of the eighteen unique qualities of a Buddha is precisely the purity of self. Why? Because this purity of self and the purity of the four fearlessnesses through the purity of the eighteen unique qualities of a Buddha are nondual, not divided into two, without distinction, and not subject to annihilation.

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

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 this purity of self and the purity of the knowledge of all things are not two, are not divided into two, are without distinction, and are not annihilated. 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 this purity of self and the purity of the knowledge of path aspects and the knowledge of all aspects are not two, are not divided into two, are without distinction, and are not annihilated.

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 this purity of self and the purity of all dharani gateways are not two, are not divided into two, are without distinction, and are not annihilated. 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 this purity of self and the purity of all samadhi gateways are not two, are not divided into two, are without distinction, and are not annihilated.

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 this purity of self and the purity of the fruit of stream-entry are not two, are not divided into two, are without distinction, and are not annihilated. 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 this purity of self and the purity of the fruits of once-returning, non-returning, and arhatship are not two, are not divided into two, are without distinction, and are not annihilated.

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 this purity of self and the purity of the fruit of a pratyekabuddha are not two, are not divided into two, are without distinction, and are not annihilated.

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 this purity of self and the purity of all the practices of great bodhisattvas are not two, are not divided into two, are without distinction, and are not annihilated.

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 this purity of self and the purity of the supreme enlightenment of all Buddhas are not two, are not divided into two, are without distinction, and are not annihilated.

Furthermore, Subhuti, the purity of a sentient being is precisely the purity of form; the purity of form is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of form are not two, are not divided into two, are without distinction, and are not annihilated. The purity of a sentient being is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of feeling, perception, formations, and consciousness are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti, the purity of a sentient being is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of the eye ayatana are not two, are not divided into two, are without distinction, and are not annihilated. The purity of a sentient being 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 a sentient being. Why? Because this purity of a sentient being and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti, the purity of a sentient being is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of the form ayatana are not two, are not divided into two, are without distinction, and are not annihilated. The purity of a sentient being 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 a sentient being. Why? Because this purity of a sentient being and the purity of the sound, odor, taste, tangible object, and dharma ayatanas are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti, the purity of a sentient being is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of the eye dhatu are not two, are not divided into two, are without distinction, and are not annihilated.

The purity of a sentient being is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition; the purity of the form dhatu through to the feelings arising with eye-contact as condition is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of the form dhatu through to the feelings arising with eye-contact as condition are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti, the purity of a sentient being is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of the ear dhatu are not two, are not divided into two, are without distinction, and are not annihilated.

The purity of a sentient being is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; the purity of the sound dhatu through to the feelings arising with ear-contact as condition is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of the sound dhatu through to the feelings arising with ear-contact as condition are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti, the purity of a sentient being is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of the nose dhatu are not two, are not divided into two, are without distinction, and are not annihilated.

The purity of a sentient being is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition; the purity of the odor dhatu through to the feelings arising with nose-contact as condition is precisely the purity of a sentient being. Why? Because this purity of a sentient being and the purity of the odor dhatu through to the feelings arising with nose-contact as condition are not two, are not divided into two, are without distinction, and are not annihilated.

Subhuti! The purity of sentient beings is precisely the purity of the tongue element; the purity of the tongue element is precisely the purity of sentient beings. Why?

Because the purity of sentient beings and the purity of the tongue element are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of the taste element, the tongue-consciousness element, tongue-contact, and the feelings that arise with tongue-contact as condition; the purity of the taste element through to the feelings that arise with tongue-contact as condition is precisely the purity of sentient beings.

Why? Because the purity of sentient beings and the purity of the taste element through to the feelings that arise with tongue-contact as condition are not two, not divided into two, neither differentiated nor annihilated.

Subhuti! The purity of sentient beings is precisely the purity of the body element; the purity of the body element is precisely the purity of sentient beings. Why?

Because the purity of sentient beings and the purity of the body element are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of the tangible-object element, the body-consciousness element, body-contact, and the feelings that arise with body-contact as condition; the purity of the tangible-object element through to the feelings that arise with body-contact as condition is precisely the purity of sentient beings.

Why? Because the purity of sentient beings and the purity of the tangible-object element through to the feelings that arise with body-contact as condition are not two, not divided into two, neither differentiated nor annihilated.

Subhuti! The purity of sentient beings is precisely the purity of the mind element; the purity of the mind element is precisely the purity of sentient beings. Why?

Because the purity of sentient beings and the purity of the mind element are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of the dharma element, the mind-consciousness element, mind-contact, and the feelings that arise with mind-contact as condition; the purity of the dharma element through to the feelings that arise with mind-contact as condition is precisely the purity of sentient beings.

Why? Because the purity of sentient beings and the purity of the dharma element through to the feelings that arise with mind-contact as condition are not two, not divided into two, neither differentiated nor annihilated.

Subhuti! The purity of sentient beings is precisely the purity of the earth element; the purity of the earth element is precisely the purity of sentient beings. Why? Because the purity of sentient beings and the purity of the earth element are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of the water, fire, wind, space, and consciousness elements; the purity of the water, fire, wind, space, and consciousness elements is precisely the purity of sentient beings. Why? Because the purity of sentient beings and the purity of the water, fire, wind, space, and consciousness elements are not two, not divided into two, neither differentiated nor annihilated.

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

Because the purity of sentient beings and the purity of ignorance are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; the purity of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of sentient beings.

Why? Because the purity of sentient beings and the purity of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress are not two, not divided into two, neither differentiated nor annihilated.

Subhuti! The purity of sentient beings is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of sentient beings. Why?

Because the purity of sentient beings and the purity of the perfection of generosity are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of moral discipline through to prajnaparamita is precisely the purity of sentient beings.

Why? Because the purity of sentient beings and the purity of the perfection of moral discipline through to prajnaparamita are not two, not divided into two, neither differentiated nor annihilated.

Subhuti! The purity of sentient beings is precisely the purity of internal emptiness; the purity of internal emptiness is precisely the purity of sentient beings. Why?

Because the purity of sentient beings and the purity of internal emptiness are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings 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 immutability, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of intrinsic nature,

and the emptiness of the intrinsic nature of nonexistence; the purity of external emptiness through to the emptiness of the intrinsic nature of nonexistence is precisely the purity of sentient beings.

Why? Because the purity of sentient beings and the purity of external emptiness through to the emptiness of the intrinsic nature of nonexistence are not two, not divided into two, neither differentiated nor annihilated.

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

Because the purity of sentient beings and the purity of suchness are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of the dharma-dhatu, dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond 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-dhatu through to the inconceivable realm is precisely the purity of sentient beings.

Why? Because the purity of sentient beings and the purity of the dharma-dhatu through to the inconceivable realm are not two, not divided into two, neither differentiated nor annihilated.

Subhuti! The purity of sentient beings is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of sentient beings. Why?

Because the purity of sentient beings and the purity of the Noble Truth of suffering are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings is precisely the purity of the Noble Truths of the origin of suffering, its cessation, and the path; the purity of the Noble Truths of the origin of suffering, its cessation, and the path is precisely the purity of sentient beings. Why?

Because the purity of sentient beings and the purity of the Noble Truths of the origin of suffering, its cessation, and the path are not two, not divided into two, neither differentiated nor annihilated.

Subhuti! The purity of sentient beings is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of sentient beings. Why? Because the purity of sentient beings and the purity of the four dhyanas are not two, not divided into two, neither differentiated nor annihilated. The purity of sentient beings 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 sentient beings. Why? Because the purity of sentient beings and the purity of the four immeasurables and the four formless concentrations are not two, not divided into two, neither differentiated nor annihilated.

Subhuti, the purity of sentient beings is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the eight liberations are nondual, not divided into two, undifferentiated, and not subject to cessation.

The purity of sentient beings is precisely the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality; the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the four foundations of mindfulness are nondual, not divided into two, undifferentiated, and not subject to cessation.

The purity of sentient beings 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 Noble Eightfold Path is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the four right efforts through the Noble Eightfold Path are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of the liberation door of emptiness; the purity of the liberation door of emptiness is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the liberation door of emptiness are nondual, not divided into two, undifferentiated, and not subject to cessation.

The purity of sentient beings is precisely the purity of the liberation doors of signlessness and wishlessness; the purity of the liberation doors of signlessness and wishlessness is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the liberation doors of signlessness and wishlessness are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the ten bodhisattva grounds are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Subhuti, the purity of sentient beings 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 sentient beings. Why is this so? Because the purity of sentient beings and the purity of the ten powers of a Buddha are nondual, not divided into two, undifferentiated, and not subject to cessation.

The purity of sentient beings 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 distinct qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinct qualities of a Buddha is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the four fearlessnesses through the eighteen distinct qualities of a Buddha are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of sentient beings is precisely the purity of the nature of perpetual equanimity; the purity of the nature of perpetual equanimity is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the nature of perpetual equanimity are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the knowledge of all things are nondual, not divided into two, undifferentiated, and not subject to cessation.

The purity of sentient beings 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 sentient beings. Why is this so? Because the purity of sentient beings and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of all dharani doors; the purity of all dharani doors is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of all dharani doors are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of sentient beings is precisely the purity of all samadhi doors; the purity of all samadhi doors is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of all samadhi doors are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the fruit of stream-entry are nondual, not divided into two, undifferentiated, and not subject to cessation.

The purity of sentient beings 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 sentient beings. Why is this so? Because the purity of sentient beings and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of the attainment of a pratyekabuddha; the purity of the attainment of a pratyekabuddha is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the attainment of a pratyekabuddha are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of all practices of great bodhisattvas; the purity of all practices of great bodhisattvas is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of all practices of great bodhisattvas are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, the purity of sentient beings is precisely the purity of the unsurpassed perfect awakening of all Buddhas; the purity of the unsurpassed perfect awakening of all Buddhas is precisely the purity of sentient beings. Why is this so? Because the purity of sentient beings and the purity of the unsurpassed perfect awakening of all Buddhas are nondual, not divided into two, undifferentiated, and not subject to cessation.

Furthermore, Subhuti! The purity of the life continuum is precisely the purity of form; the purity of form is precisely the purity of the life continuum. Why is this? Because the purity of the life continuum and the purity of form are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of feeling, perception, volitional formations, and consciousness; the purity of feeling, perception, volitional formations, and consciousness is precisely the purity of the life continuum. Why is this? Because the purity of the life continuum and the purity of feeling, perception, volitional formations, and consciousness are not two, not divided into two parts, not differentiated, and not subject to cessation.

Subhuti! The purity of the life continuum is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the life continuum. Why is this? Because the purity of the life continuum and the purity of the eye ayatana are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum 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 the life continuum. Why is this? Because the purity of the life continuum and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, not divided into two parts, not differentiated, and not subject to cessation.

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

Because the purity of the life continuum and the purity of the form ayatana are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum 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 the life continuum. Why is this?

Because the purity of the life continuum and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are not two, not divided into two parts, not differentiated, and not subject to cessation.

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

Because the purity of the life continuum and the purity of the eye dhatu are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition; the purity of the form dhatu through to the feelings arising with eye-contact as condition is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the form dhatu through to the feelings arising with eye-contact as condition are not two, not divided into two parts, not differentiated, and not subject to cessation.

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

Because the purity of the life continuum and the purity of the ear dhatu are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition; the purity of the sound dhatu through to the feelings arising with ear-contact as condition is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the sound dhatu through to the feelings arising with ear-contact as condition are not two, not divided into two parts, not differentiated, and not subject to cessation.

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

Because the purity of the life continuum and the purity of the nose dhatu are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition; the purity of the odor dhatu through to the feelings arising with nose-contact as condition is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the odor dhatu through to the feelings arising with nose-contact as condition are not two, not divided into two parts, not differentiated, and not subject to cessation.

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

Because the purity of the life continuum and the purity of the tongue dhatu are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; the purity of the taste dhatu through to the feelings arising with tongue-contact as condition is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the taste dhatu through to the feelings arising with tongue-contact as condition are not two, not divided into two parts, not differentiated, and not subject to cessation.

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

Because the purity of the life continuum and the purity of the body dhatu are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition; the purity of the tangible-object dhatu through to the feelings arising with body-contact as condition is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the tangible-object dhatu through to the feelings arising with body-contact as condition are not two, not divided into two parts, not differentiated, and not subject to cessation.

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

Because the purity of the life continuum and the purity of the mind dhatu are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition; the purity of the dharma dhatu through to the feelings arising with mind-contact as condition is precisely the purity of the life continuum.

Why is this? Because the purity of the life continuum and the purity of the dharma dhatu through to the feelings arising with mind-contact as condition are not two, not divided into two parts, not differentiated, and not subject to cessation.

Subhuti! The purity of the life continuum is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of the life continuum. Why is this? Because the purity of the life continuum and the purity of the earth dhatu are not two, not divided into two parts, not differentiated, and not subject to cessation. The purity of the life continuum is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of the life continuum. Why is this? Because the purity of the life continuum and the purity of the water, fire, wind, space, and consciousness dhatus are not two, not divided into two parts, not differentiated, and not subject to cessation.

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

Because that purity of the life continuum and the purity of ignorance are nondual, not divided into two, without differentiation, and without cessation. The purity of the life continuum is precisely the purity of formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, 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 the life continuum.

Why is this? Because that purity of the life continuum and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, without differentiation, and without cessation.

Fascicle 190

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