大般若波羅蜜多經

11

Good Subhuti! The purity of nurturing is precisely the purity of the five eyes; the purity of the five eyes is precisely the purity of nurturing. Why is this so? Because the purity of nurturing and the purity of the five eyes are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of nurturing. Why is this so? Because the purity of nurturing and the purity of the six superknowledges are not two, not divided into two, not differentiated, and not annihilated.

Good Subhuti! The purity of nurturing is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of nurturing. Why is this so?

Because the purity of nurturing and the purity of the Buddha’s ten powers are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing 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 nurturing.

Why is this so? Because the purity of nurturing and the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha are not two, not divided into two, not differentiated, and not annihilated.

Good Subhuti! The purity of nurturing is precisely the purity of the quality of never losing mindfulness; the purity of the quality of never losing mindfulness is precisely the purity of nurturing. Why is this so? Because the purity of nurturing and the purity of the quality of never losing mindfulness are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of constant equanimity; the purity of constant equanimity is precisely the purity of nurturing. Why is this so? Because the purity of nurturing and the purity of constant equanimity are not two, not divided into two, not differentiated, and not annihilated.

Good Subhuti! The purity of nurturing is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of nurturing. Why is this so?

Because the purity of nurturing and the purity of the knowledge of all things are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing 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 nurturing. Why is this so?

Because the purity of nurturing and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are not two, not divided into two, not differentiated, and not annihilated.

Good Subhuti! The purity of nurturing is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of nurturing. Why is this so? Because the purity of nurturing and the purity of all dharani gateways are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of nurturing. Why is this so? Because the purity of nurturing and the purity of all samadhi gateways are not two, not divided into two, not differentiated, and not annihilated.

Good Subhuti! The purity of nurturing is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of nurturing. Why is this so? Because the purity of nurturing and the purity of the fruit of stream-entry are not two, not divided into two, not differentiated, and not annihilated. The purity of nurturing 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 nurturing. Why is this so? Because the purity of nurturing and the purity of the fruits of once-returning, non-returning, and arhatship are not two, not divided into two, not differentiated, and not annihilated.

Good Subhuti! The purity of nurturing is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of nurturing. Why is this so? Because the purity of nurturing and the purity of the fruit of a pratyekabuddha are not two, not divided into two, not differentiated, and not annihilated.

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

Good Subhuti! The purity of nurturing is precisely the purity of the unsurpassed perfect enlightenment of all Buddhas; the purity of the unsurpassed perfect enlightenment of all Buddhas is precisely the purity of nurturing. Why is this so? Because the purity of nurturing and the purity of the unsurpassed perfect enlightenment of all Buddhas are not two, not divided into two, not differentiated, and not annihilated.

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

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

Good Subhuti! The purity of the person is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of the person. Why is this so? Because the purity of the person and the purity of the form ayatana are not two, not divided into two, not differentiated, and not annihilated. The purity of the person 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 person. Why is this so? Because the purity of the person 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.

Good Subhuti! The purity of the person is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of the person. Why is this so?

Because the purity of the person and the purity of the eye dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of the person is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings produced in dependence upon eye-contact; the purity of the form dhatu through the feelings produced in dependence upon eye-contact is precisely the purity of the person.

Why is this so? Because the purity of the person and the purity of the form dhatu through the feelings produced in dependence upon eye-contact are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of a person is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of a person. Why?

Because that purity of a person and the purity of the ear dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person 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 a person.

Why? Because that purity of a person and the purity of the sound dhatu through the feelings that arise with ear-contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of a person is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of a person. Why?

Because that purity of a person and the purity of the nose dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person 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 a person.

Why? Because that purity of a person and the purity of the odor dhatu through the feelings that arise with nose-contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because that purity of a person and the purity of the tongue dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person 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 a person.

Why? Because that purity of a person and the purity of the taste dhatu through the feelings that arise with tongue-contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because that purity of a person and the purity of the body dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person 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 a person.

Why? Because that purity of a person and the purity of the tangible-object dhatu through the feelings that arise with body-contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because that purity of a person and the purity of the mind dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person 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 a person.

Why? Because that purity of a person and the purity of the mental-object dhatu through the feelings that arise with mind-contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of a person is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of a person. Why? Because that purity of a person and the purity of the earth dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person 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 a person. Why? Because that purity of a person and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because that purity of a person and the purity of ignorance are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person 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 aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of a person.

Why? Because that purity of a person and the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of the perfection of generosity is precisely the purity of a person; the purity of the perfection of generosity is precisely the purity of a person. Why? Because that purity of a person and the purity of the perfection of generosity are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person 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 a person. Why? Because that purity of a person and the purity of the perfection of ethical discipline through prajnaparamita are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because that purity of a person and the purity of the emptiness of internal phenomena are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person 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 unchanging, the emptiness of original nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all phenomena, 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 the emptiness of external phenomena through the emptiness of the self-nature of nonexistence is precisely the purity of a person.

Why? Because that purity of a person and the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because that purity of a person and the purity of suchness are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of a person is precisely the purity of the Dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of phenomena, the abiding of phenomena, the reality-limit, the realm of space, and the inconceivable realm; the purity of the Dharma realm through the inconceivable realm is precisely the purity of a person.

Why? Because that purity of a person and the purity of the Dharma realm through the inconceivable realm are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of the person is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the Noble Truth of suffering are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person 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 person. Why is this? Because the purity of the person and the purity of the Noble Truths of the origin, cessation, and path are nondual, not divided into two, free from differentiation, and not subject to cessation.

Subhuti! The purity of the person is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the four dhyanas are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the four immeasurables and the four formless concentrations are nondual, not divided into two, free from differentiation, and not subject to cessation.

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

Because the purity of the person and the purity of the eight liberations are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person is precisely the purity of the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres; the purity of the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres is precisely the purity of the person.

Why is this? Because the purity of the person and the purity of the eight spheres of mastery, the nine successive concentrations, and the ten universal spheres are nondual, not divided into two, free from differentiation, and not subject to cessation.

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

Because the purity of the person and the purity of the four foundations of mindfulness are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; the purity of the four right efforts through the Noble Eightfold Path is precisely the purity of the person.

Why is this? Because the purity of the person and the purity of the four right efforts through the Noble Eightfold Path are nondual, not divided into two, free from differentiation, and not subject to cessation.

Subhuti! The purity of the person is precisely the purity of the liberation gateway of emptiness; the purity of the liberation gateway of emptiness is precisely the purity of the person. Why is this?

Because the purity of the person and the purity of the liberation gateway of emptiness are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person 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 the person. Why is this?

Because the purity of the person and the purity of the liberation gateways of signlessness and wishlessness are nondual, not divided into two, free from differentiation, and not subject to cessation.

Subhuti! The purity of the person is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the ten bodhisattva grounds are nondual, not divided into two, free from differentiation, and not subject to cessation.

Subhuti! The purity of the person is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the five kinds of eyes are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the six superknowledges are nondual, not divided into two, free from differentiation, and not subject to cessation.

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

Because the purity of the person and the purity of the Buddha’s ten powers are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person 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 the person.

Why is this? Because the purity of the person and the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha are nondual, not divided into two, free from differentiation, and not subject to cessation.

Subhuti! The purity of the person is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person is precisely the purity of the nature of perpetual equanimity; the purity of the nature of perpetual equanimity is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the nature of perpetual equanimity are nondual, not divided into two, free from differentiation, and not subject to cessation.

Subhuti! The purity of the knowledge of all things is precisely the purity of the person; the purity of the knowledge of all things is precisely the purity of the person. Why is this?

Because the purity of the person and the purity of the knowledge of all things are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person 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 the person.

Why is this? Because the purity of the person and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are nondual, not divided into two, free from differentiation, and not subject to cessation.

Subhuti! The purity of the person is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of the person. Why is this? Because the purity of the person and the purity of all dharani gateways are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of the person. Why is this? Because the purity of the person and the purity of all samadhi gateways are nondual, not divided into two, free from differentiation, and not subject to cessation.

Subhuti! The purity of the person is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the fruit of stream-entry are nondual, not divided into two, free from differentiation, and not subject to cessation. The purity of the person is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, free from differentiation, and not subject to cessation.

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

Subhuti, the purity of the worthy person is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of the worthy person. Why? Because the purity of that worthy person and the purity of all the practices of great bodhisattvas are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the worthy person is precisely the purity of the unsurpassed perfect enlightenment of all Buddhas; the purity of the unsurpassed perfect enlightenment of all Buddhas is precisely the purity of the worthy person. Why? Because the purity of that worthy person and the purity of the unsurpassed perfect enlightenment of all Buddhas are nondual, not divided into two, without distinction, and without cessation.

Furthermore, Subhuti, the purity of the pudgala is precisely the purity of form; the purity of form is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of form are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the pudgala is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of the eye ayatana are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala 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 pudgala. Why? Because the purity of that pudgala and the purity of the ear, nose, tongue, body, and mind ayatanas are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the pudgala is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of the form ayatana are nondual, not divided into two, without distinction, and without cessation. The purity of the pudgala 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 pudgala. Why? Because the purity of that pudgala and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the pudgala is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of the eye dhatu are nondual, not divided into two, without distinction, and without cessation.

The purity of the pudgala 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 pudgala. Why? Because the purity of that pudgala and the purity of the form dhatu through to the feelings arising with eye-contact as condition are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the pudgala is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of the ear dhatu are nondual, not divided into two, without distinction, and without cessation.

The purity of the pudgala 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 pudgala. Why? Because the purity of that pudgala and the purity of the sound dhatu through to the feelings arising with ear-contact as condition are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the pudgala is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of the nose dhatu are nondual, not divided into two, without distinction, and without cessation.

The purity of the pudgala 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 pudgala. Why? Because the purity of that pudgala and the purity of the odor dhatu through to the feelings arising with nose-contact as condition are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the pudgala is precisely the purity of the tongue dhatu; the purity of the tongue dhatu is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of the tongue dhatu are nondual, not divided into two, without distinction, and without cessation.

The purity of the pudgala 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 pudgala. Why? Because the purity of that pudgala and the purity of the taste dhatu through to the feelings arising with tongue-contact as condition are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the pudgala is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of the body dhatu are nondual, not divided into two, without distinction, and without cessation.

The purity of the pudgala 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 pudgala. Why? Because the purity of that pudgala and the purity of the tangible-object dhatu through to the feelings arising with body-contact as condition are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of the pudgala is precisely the purity of the mind dhatu; the purity of the mind dhatu is precisely the purity of the pudgala. Why? Because the purity of that pudgala and the purity of the mind dhatu are nondual, not divided into two, without distinction, and without cessation.

The purity of the pudgala 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 pudgala. Why? Because the purity of that pudgala and the purity of the dharma dhatu through to the feelings arising with mind-contact as condition are nondual, not divided into two, without distinction, and without cessation.

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

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

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

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

The purity of the person 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 prajnaparamita is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the perfection of ethical discipline through prajnaparamita are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, the purity of the person is precisely the purity of inner emptiness; the purity of inner emptiness is precisely the purity of the person. Why is this? Because the purity of the person and the purity of inner emptiness are nondual, not divided into two, without discrimination, and without cessation.

The purity of the person is precisely the purity of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence; the purity of outer emptiness through the emptiness of the intrinsic nature of nonexistence is precisely the purity of the person.

Why is this? Because the purity of the person and the purity of outer emptiness through the emptiness of the intrinsic nature of nonexistence are nondual, not divided into two, without discrimination, and without cessation.

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

The purity of the person 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 limit of reality, the realm of space, and the inconceivable realm; the purity of the dharma realm through the inconceivable realm is precisely the purity of the person.

Why is this? Because the purity of the person and the purity of the dharma realm through the inconceivable realm are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, the purity of the person is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the Noble Truth of suffering are nondual, not divided into two, without discrimination, and without cessation.

The purity of the person 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 the person. Why is this? Because the purity of the person and the purity of the Noble Truths of the origin of suffering, its cessation, and the path are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, the purity of the person is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the four dhyanas are nondual, not divided into two, without discrimination, and without cessation. The purity of the person is precisely the purity of the four immeasurables and the four formless attainments; the purity of the four immeasurables and the four formless attainments is precisely the purity of the person. Why is this? Because the purity of the person and the purity of the four immeasurables and the four formless attainments are nondual, not divided into two, without discrimination, and without cessation.

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

The purity of the person 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 the person. Why is this? Because the purity of the person and the purity of the eight spheres of mastery, the nine successive absorptions, and the ten totalities are nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti! The purity of the pudgala is precisely the purity of the liberation gateway of emptiness; the purity of the liberation gateway of emptiness is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the liberation gateway of emptiness are not two, not divided into two, not differentiated, and not annihilated. The purity of the pudgala is precisely the purity of the signless and wishless liberation gateways; the purity of the signless and wishless liberation gateways is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the signless and wishless liberation gateways are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the pudgala is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the ten bodhisattva grounds are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the pudgala is precisely the purity of the five kinds of eyes; the purity of the five kinds of eyes is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the five kinds of eyes are not two, not divided into two, not differentiated, and not annihilated. The purity of the pudgala is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the six superknowledges are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the pudgala 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 the pudgala. Why?

Because the purity of the pudgala and the purity of the ten powers of a Buddha are not two, not divided into two, not differentiated, and not annihilated. The purity of the pudgala is precisely the purity of the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha is precisely the purity of the pudgala.

Why? Because the purity of the pudgala and the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the pudgala is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the Dharma of non-forgetfulness are not two, not divided into two, not differentiated, and not annihilated. The purity of the pudgala is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the nature of constant equanimity are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the pudgala is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the knowledge of all things are not two, not divided into two, not differentiated, and not annihilated. The purity of the pudgala 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 the pudgala. Why? Because the purity of the pudgala and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the pudgala is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of all dharani gateways are not two, not divided into two, not differentiated, and not annihilated. The purity of the pudgala is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of all samadhi gateways are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the pudgala is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the fruit of stream-entry are not two, not divided into two, not differentiated, and not annihilated. The purity of the pudgala is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the fruits of once-returning, non-returning, and arhatship are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the pudgala is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of the pudgala. Why? Because the purity of the pudgala 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 the pudgala is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of all the practices of great bodhisattvas are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of the pudgala is precisely the purity of the supreme awakening of all Buddhas; the purity of the supreme awakening of all Buddhas is precisely the purity of the pudgala. Why? Because the purity of the pudgala and the purity of the supreme awakening of all Buddhas are not two, not divided into two, not differentiated, and not annihilated.

Fascicle 192

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