大般若波羅蜜多經

12

Furthermore, Subhuti! The purity of mental arising is precisely the purity of form; the purity of form is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of form are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of feeling, perception, formations, and consciousness are nondual, not divided into two, without differentiation, and without cessation.

Subhuti! The purity of mental arising is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the eye ayatana are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising 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 mental arising. Why? Because this purity of mental arising and the purity of the ear, nose, tongue, body, and mind ayatanas are nondual, not divided into two, without differentiation, and without cessation.

Subhuti! The purity of mental arising is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the form ayatana are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising 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 mental arising. Why? Because this purity of mental arising and the purity of the sound, odor, taste, tangible object, and dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

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

Because this purity of mental arising and the purity of the eye dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising 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 mental arising.

Why? Because this purity of mental arising and the purity of the form dhatu through to the feelings arising with eye-contact as their condition are nondual, not divided into two, without differentiation, and without cessation.

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

Because this purity of mental arising and the purity of the ear dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising 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 mental arising.

Why? Because this purity of mental arising and the purity of the sound dhatu through to the feelings arising with ear-contact as their condition are nondual, not divided into two, without differentiation, and without cessation.

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

Because this purity of mental arising and the purity of the nose dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising 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 mental arising.

Why? Because this purity of mental arising and the purity of the odor dhatu through to the feelings arising with nose-contact as their condition are nondual, not divided into two, without differentiation, and without cessation.

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

Because this purity of mental arising and the purity of the tongue dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising 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 mental arising.

Why? Because this purity of mental arising and the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition are nondual, not divided into two, without differentiation, and without cessation.

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

Because this purity of mental arising and the purity of the body dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising 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 mental arising.

Why? Because this purity of mental arising and the purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition are nondual, not divided into two, without differentiation, and without cessation.

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

Because this purity of mental arising and the purity of the mind dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising 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 mental arising.

Why? Because this purity of mental arising and the purity of the dharma dhatu through to the feelings arising with mind-contact as their condition are nondual, not divided into two, without differentiation, and without cessation.

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

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

Because this purity of mental arising and the purity of ignorance are nondual, not divided into two, without differentiation, and without cessation. The purity of mental arising is precisely the purity of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; the purity of formations through to aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of mental arising.

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

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

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

Subhuti, purity of mental arising is precisely the purity of internal emptiness; the purity of internal emptiness is precisely purity of mental arising. Why? Because this purity of mental arising and the purity of internal emptiness are nondual, not divided into two, without differentiation, and without cessation.

Purity of mental arising 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 immutability, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing; the purity of external emptiness through the purity of the emptiness of the self-nature of nonbeing is precisely purity of mental arising.

Why? Because this purity of mental arising and the purity of external emptiness through the purity of the emptiness of the self-nature of nonbeing are nondual, not divided into two, without differentiation, and without cessation.

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

Purity of mental arising is precisely the purity of the dharma-dhatu, the nature of dharmas, the nature free from falsity, the immutable nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the purity of the inconceivable realm is precisely purity of mental arising.

Why? Because this purity of mental arising and the purity of the dharma-dhatu through the purity of the inconceivable realm are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, purity of mental arising is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely purity of mental arising. Why? Because this purity of mental arising and the purity of the Noble Truth of suffering are nondual, not divided into two, without differentiation, and without cessation. Purity of mental arising is precisely the purity of the Noble Truths of the origin, cessation, and path; the purity of the Noble Truths of the origin, cessation, and path is precisely purity of mental arising. Why? Because this purity of mental arising and the purity of the Noble Truths of the origin, cessation, and path are nondual, not divided into two, without differentiation, and without cessation.

Subhuti, purity of mental arising is precisely the purity of the four meditative absorptions; the purity of the four meditative absorptions is precisely purity of mental arising. Why? Because this purity of mental arising and the purity of the four meditative absorptions are nondual, not divided into two, without differentiation, and without cessation. Purity of mental arising 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 purity of mental arising. Why? Because this purity of mental arising and the purity of the four immeasurables and the four formless attainments are nondual, not divided into two, without differentiation, and without cessation.

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

Purity of mental arising is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is precisely purity of mental arising. Why? Because this purity of mental arising and the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are nondual, not divided into two, without differentiation, and without cessation.

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

Purity of mental arising 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 purity of mental arising. Why? Because this purity of mental arising and the purity of the four right efforts through the purity of the Noble Eightfold Path are nondual, not divided into two, without differentiation, and without cessation.

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

Subhuti, purity of mental arising is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely purity of mental arising. Why? Because this purity of mental arising and the purity of the ten bodhisattva grounds are nondual, not divided into two, without differentiation, and without cessation.

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

Subhuti, purity of mental arising is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely purity of mental arising. Why? Because this purity of mental arising and the purity of the Buddha’s ten powers are nondual, not divided into two, without differentiation, and without cessation.

Purity of mental arising is precisely the purity of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; the purity of the four fearlessnesses through the purity of the eighteen unique qualities of a Buddha is precisely purity of mental arising. Why? Because this purity of mental arising 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 differentiation, and without cessation.

Subhuti! The purity of the mind-born state is precisely the purity of the Dharma of non-forgetfulness; the purity of the Dharma of non-forgetfulness is precisely the purity of the mind-born state. Why? Because the purity of the mind-born state and the purity of the Dharma of non-forgetfulness are nondual, not divided into two, without differentiation, and without cessation. The purity of the mind-born state is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of the mind-born state. Why? Because the purity of the mind-born state and the purity of the nature of constant equanimity are nondual, not divided into two, without differentiation, and without cessation.

Subhuti! The purity of the mind-born state is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of the mind-born state. Why?

Because the purity of the mind-born state and the purity of the knowledge of all things are nondual, not divided into two, without differentiation, and without cessation. The purity of the mind-born state 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 mind-born state.

Why? Because the purity of the mind-born state and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are nondual, not divided into two, without differentiation, and without cessation.

Subhuti! The purity of the mind-born state is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of the mind-born state. Why? Because the purity of the mind-born state and the purity of all dharani gateways are nondual, not divided into two, without differentiation, and without cessation. The purity of the mind-born state is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of the mind-born state. Why? Because the purity of the mind-born state and the purity of all samadhi gateways are nondual, not divided into two, without differentiation, and without cessation.

Subhuti! The purity of the fruit of stream-entry is precisely the purity of the mind-born state; the purity of the fruit of stream-entry is precisely the purity of the mind-born state. Why?

Because the purity of the mind-born state and the purity of the fruit of stream-entry are nondual, not divided into two, without differentiation, and without cessation. The purity of the mind-born state 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 mind-born state. Why?

Because the purity of the mind-born state and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, without differentiation, and without cessation.

Subhuti! The purity of the mind-born state is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of the mind-born state. Why? Because the purity of the mind-born state and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, without differentiation, and without cessation.

Subhuti! The purity of the mind-born state 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 mind-born state. Why? Because the purity of the mind-born state and the purity of all the practices of great bodhisattvas are nondual, not divided into two, without differentiation, and without cessation.

Subhuti! The purity of the mind-born state is precisely the purity of the unsurpassed awakening of all Buddhas; the purity of the unsurpassed awakening of all Buddhas is precisely the purity of the mind-born state. Why? Because the purity of the mind-born state and the purity of the unsurpassed awakening of all Buddhas are nondual, not divided into two, without differentiation, and without cessation.

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

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

Subhuti! The purity of the youth is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the form ayatana are nondual, not divided into two, without differentiation, and without cessation. The purity of the youth is precisely the purity of the sound, odor, taste, touch, and Dharma ayatanas; the purity of the sound, odor, taste, touch, and Dharma ayatanas is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the sound, odor, taste, touch, and Dharma ayatanas are nondual, not divided into two, without differentiation, and without cessation.

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

Because the purity of the youth and the purity of the eye dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of the youth 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 youth.

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

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

Because the purity of the youth and the purity of the ear dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of the youth 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 youth.

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

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

Because the purity of the youth and the purity of the nose dhatu are nondual, not divided into two, without differentiation, and without cessation. The purity of the youth 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 youth.

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

Subhuti, the purity of the youth is precisely the purity of the tongue dhatu; the purity of the tongue dhatu is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the tongue dhatu are not two, are not divided into two, are neither differentiated nor annihilated.

The purity of the youth 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 the feelings arising with tongue-contact as condition is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the taste dhatu through the feelings arising with tongue-contact as condition are not two, are not divided into two, are neither differentiated nor annihilated.

Subhuti, the purity of the youth is precisely the purity of the body dhatu; the purity of the body dhatu is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the body dhatu are not two, are not divided into two, are neither differentiated nor annihilated.

The purity of the youth 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 the feelings arising with body-contact as condition is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the tangible-object dhatu through the feelings arising with body-contact as condition are not two, are not divided into two, are neither differentiated nor annihilated.

Subhuti, the purity of the mind dhatu is precisely the purity of the youth; the purity of the mind dhatu is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the mind dhatu are not two, are not divided into two, are neither differentiated nor annihilated.

The purity of the youth is precisely the purity of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition; the purity of the mental-object dhatu through the feelings arising with mind-contact as condition is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the mental-object dhatu through the feelings arising with mind-contact as condition are not two, are not divided into two, are neither differentiated nor annihilated.

Subhuti, the purity of the youth is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the earth dhatu are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the youth 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 youth. Why? Because the purity of the youth and the purity of the water, fire, wind, space, and consciousness dhatus are not two, are not divided into two, are neither differentiated nor annihilated.

Subhuti, the purity of the youth is precisely the purity of ignorance; the purity of ignorance is precisely the purity of the youth. Why? Because the purity of the youth and the purity of ignorance are not two, are not divided into two, are neither differentiated nor annihilated.

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

Subhuti, the purity of the youth is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the perfection of generosity are not two, are not divided into two, are neither differentiated nor annihilated. The purity of the youth is precisely the purity of moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita; the purity of moral discipline through prajnaparamita is precisely the purity of the youth. Why? Because the purity of the youth and the purity of moral discipline through prajnaparamita are not two, are not divided into two, are neither differentiated nor annihilated.

Subhuti, the purity of the youth is precisely the purity of the emptiness of internal phenomena; the purity of the emptiness of internal phenomena is precisely the purity of the youth. Why? Because the purity of the youth and the purity of the emptiness of internal phenomena are not two, are not divided into two, are neither differentiated nor annihilated.

The purity of the youth 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 non-change, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, 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 the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence is precisely the purity of the youth.

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

Subhuti, the purity of the youth is precisely the purity of suchness; the purity of suchness is precisely the purity of the youth. Why? Because the purity of the youth and the purity of suchness are not two, are not divided into two, are neither differentiated nor annihilated.

The purity of the youth 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 fixed order of Dharma, the abiding order of Dharma, 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 youth.

Why? Because the purity of the youth and the purity of the Dharma realm through the inconceivable realm are not two, are not divided into two, are neither differentiated nor annihilated.

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

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

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

The purity of a youth 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 a youth. Why is this? Because the purity of a youth 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, without distinction, and not subject to cessation.

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

The purity of a youth is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, without distinction, and not subject to cessation.

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

Subhuti, the purity of a youth is precisely the purity of the ten bodhisattva bhumis; the purity of the ten bodhisattva bhumis is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the ten bodhisattva bhumis are nondual, not divided into two, without distinction, and not subject to cessation.

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

Subhuti, the purity of a youth is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the Buddha’s ten powers are nondual, not divided into two, without distinction, and not subject to cessation.

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

Subhuti, the purity of a youth is precisely the purity of the quality of never forgetting; the purity of the quality of never forgetting is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the quality of never forgetting are nondual, not divided into two, without distinction, and not subject to cessation. The purity of a youth is precisely the purity of constant equanimity; the purity of constant equanimity is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of constant equanimity are nondual, not divided into two, without distinction, and not subject to cessation.

Subhuti, the purity of a youth is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the knowledge of all things are nondual, not divided into two, without distinction, and not subject to cessation.

The purity of a youth 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 a youth. Why is this? Because the purity of a youth and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are nondual, not divided into two, without distinction, and not subject to cessation.

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

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

Subhuti, the purity of a youth is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the fruit of a pratyekabuddha are nondual, not divided into two, without distinction, and not subject to cessation.

Subhuti, the purity of a youth is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of all the practices of great bodhisattvas are nondual, not divided into two, without distinction, and not subject to cessation.

Subhuti, the purity of a youth 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 a youth. Why is this? Because the purity of a youth and the purity of the supreme awakening of all Buddhas are nondual, not divided into two, without distinction, and not subject to cessation.

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

Subhuti! The purity of formative activity is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of formative activity. Why is this? Because that purity of formative activity and the purity of the eye ayatana are nondual, not divided into two, without distinction, and without cessation. The purity of formative activity 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 formative activity. Why is this? Because that purity of formative activity 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 form ayatana is precisely the purity of formative activity; the purity of formative activity is precisely the purity of the form ayatana. Why is this? Because that purity of formative activity and the purity of the form ayatana are nondual, not divided into two, without distinction, and without cessation. The purity of formative activity 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 formative activity. Why is this? Because that purity of formative activity 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 formative activity is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of formative activity. Why is this?

Because that purity of formative activity and the purity of the eye dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of formative activity 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 formative activity.

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

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

Because that purity of formative activity and the purity of the ear dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of formative activity 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 formative activity.

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

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

Because that purity of formative activity and the purity of the nose dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of formative activity 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 formative activity.

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

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

Because that purity of formative activity and the purity of the tongue dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of formative activity 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 formative activity.

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

Fascicle 193

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