大般若波羅蜜多經

20

Furthermore, Subhuti! Because views are pure, form is pure; because form is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of views, the purity of form, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because views are pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of views, the purity of feeling, perception, formations, and consciousness, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because views are pure, the eye ayatana is pure; because the eye ayatana is pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of views, the purity of the eye ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because views are pure, the ear, nose, tongue, body, and mind ayatanas are pure; because the ear, nose, tongue, body, and mind ayatanas are pure, the knowledge of all-knowledge is pure. Why? Because whether it is the purity of views, the purity of the ear, nose, tongue, body, and mind ayatanas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because views are pure, the form ayatana is pure; because the form ayatana is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of views, the purity of the form ayatana, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because views are pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of views, the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because views are pure, the eye dhatu is pure; because the eye dhatu is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of views, the purity of the eye dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because views are pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the form dhatu through to the feelings arising with eye-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of views, the purity of the form dhatu through to the feelings arising with eye-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because views are pure, the ear dhatu is pure; because the ear dhatu is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of views, the purity of the ear dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because views are pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure; because the sound dhatu through to the feelings arising with ear-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of views, the purity of the sound dhatu through to the feelings arising with ear-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because views are pure, the nose dhatu is pure; because the nose dhatu is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of views, the purity of the nose dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because views are pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure; because the odor dhatu through to the feelings arising with nose-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of views, the purity of the odor dhatu through to the feelings arising with nose-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because views are pure, the tongue dhatu is pure; because the tongue dhatu is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of views, the purity of the tongue dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because views are pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure; because the taste dhatu through to the feelings arising with tongue-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of views, the purity of the taste dhatu through to the feelings arising with tongue-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because views are pure, the body dhatu is pure; because the body dhatu is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of views, the purity of the body dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because views are pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure; because the tangible-object dhatu through to the feelings arising with body-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of views, the purity of the tangible-object dhatu through to the feelings arising with body-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because views are pure, the mind dhatu is pure; because the mind dhatu is pure, the knowledge of all-knowledge is pure. Why?

Because whether it is the purity of views, the purity of the mind dhatu, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation. Because views are pure, the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the dharma dhatu through to the feelings arising with mind-contact as condition are pure, the knowledge of all-knowledge is pure.

Why? Because whether it is the purity of views, the purity of the dharma dhatu through to the feelings arising with mind-contact as condition, or the purity of the knowledge of all-knowledge, they are all nondual, not divided into two, without discrimination, and not subject to cessation.

Subhuti! Because the purity of views is pure, the earth element is pure; because the earth element is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of the earth element, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because the purity of views is pure, the water, fire, wind, space, and consciousness elements are pure; because the water, fire, wind, space, and consciousness elements are pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of the water, fire, wind, space, and consciousness elements, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the purity of views is pure, ignorance is pure; because ignorance is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of ignorance, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because the purity of views is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are pure; because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of views, the purity of formations through aging and death, sorrow, lamentation, suffering, grief, and distress, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the purity of views is pure, the perfection of generosity is pure; because the perfection of generosity is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of the perfection of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because the purity of views is pure, the perfections of pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita are pure; because the perfections of pure ethical discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of views, the purity of the perfections of pure ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the purity of views is pure, the emptiness of internal phenomena is pure; because the emptiness of internal phenomena is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of the emptiness of internal phenomena, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because the purity of views is pure, 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 intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible,

the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because the emptiness of external phenomena through the emptiness of the self-nature of nonexistence are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of views, the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the purity of views is pure, suchness is pure; because suchness is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because the purity of views is pure, the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the true limit, the realm of space, and the inconceivable realm are pure; because the dharma-dhatu through the inconceivable realm are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of views, the purity of the dharma-dhatu through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the purity of views is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because the purity of views is pure, the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of views, the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the purity of views is pure, the four meditative concentrations are pure; because the four meditative concentrations are pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of the four meditative concentrations, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because the purity of views is pure, the four immeasurables and the four formless absorptions are pure; because the four immeasurables and the four formless absorptions are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of views, the purity of the four immeasurables and the four formless absorptions, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the purity of views is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because the purity of views is pure, the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of views, the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because the purity of views is pure, the four establishments of mindfulness are pure; because the four establishments of mindfulness are pure, the knowledge of all-knowledge is pure. Why is this?

Because whether it is the purity of views, the purity of the four establishments of mindfulness, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation. Because the purity of views is pure, 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 are pure; because the four right efforts through the Noble Eightfold Path are pure, the knowledge of all-knowledge is pure.

Why is this? Because whether it is the purity of views, the purity of the four right efforts through the Noble Eightfold Path, or the purity of the knowledge of all-knowledge, they are all nondual, undivided, indiscriminate, and without cessation.

Subhuti! Because views are pure, the gateway of liberation is impure; because the gateway of liberation is impure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the impurity of the gateway of liberation, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing. Because views are pure, the signless and wishless gateways of liberation are pure; because the signless and wishless gateways of liberation are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the signless and wishless gateways of liberation, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, the ten bodhisattva bhumis are pure; because the ten bodhisattva bhumis are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the ten bodhisattva bhumis, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the five kinds of eyes, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing. Because views are pure, the six superknowledges are pure; because the six superknowledges are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the six superknowledges, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the knowledge of all-knowing is pure. Why?

Because whether it is the purity of views, the purity of the ten powers of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing. Because views are pure, the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are pure; because the four fearlessnesses through the eighteen distinctive qualities of a Buddha are pure, the knowledge of all-knowing is pure.

Why? Because whether it is the purity of views, the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, the Dharma of never-failing mindfulness is pure; because the Dharma of never-failing mindfulness is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the Dharma of never-failing mindfulness, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing. Because views are pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the nature of constant equanimity, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, the knowledge of all is pure; because the knowledge of all is pure, the knowledge of all-knowing is pure. Why?

Because whether it is the purity of views, the purity of the knowledge of all, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing. Because views are pure, the knowledge of the aspects of the paths and the knowledge of all aspects are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, the knowledge of all-knowing is pure.

Why? Because whether it is the purity of views, the purity of the knowledge of the aspects of the paths and the knowledge of all aspects, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of all dharani gateways, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing. Because views are pure, all samadhi gateways are pure; because all samadhi gateways are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of all samadhi gateways, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the fruit of stream-entry, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing. Because views are pure, the fruits of once-returning, non-returning, and arhatship are pure; because the fruits of once-returning, non-returning, and arhatship are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the fruits of once-returning, non-returning, and arhatship, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, the fruit of a pratyekabuddha is pure; because the fruit of a pratyekabuddha is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the fruit of a pratyekabuddha, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, all the practices of great bodhisattvas are pure; because all the practices of great bodhisattvas are pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of all the practices of great bodhisattvas, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Subhuti! Because views are pure, the unsurpassed awakening of all Buddhas is pure; because the unsurpassed awakening of all Buddhas is pure, the knowledge of all-knowing is pure. Why? Because whether it is the purity of views, the purity of the unsurpassed awakening of all Buddhas, or the purity of the knowledge of all-knowing, they are all nondual, undivided, indiscriminate, and unceasing.

Furthermore, Subhuti! The purity of craving is precisely the purity of form; the purity of form is precisely the purity of craving. Why? Because that purity of craving and the purity of form are nondual, undivided, indiscriminate, and unceasing. The purity of craving is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of craving. Why? Because that purity of craving and the purity of feeling, perception, formations, and consciousness are nondual, undivided, indiscriminate, and unceasing.

Subhuti! The purity of greed is precisely the purity of the eye ayatana, and the purity of the eye ayatana is precisely the purity of greed. Why? Because the purity of greed and the purity of the eye ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of greed is precisely the purity of the ear, nose, tongue, body, and mind ayatanas, and the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of greed. Why? Because the purity of greed and the purity of the ear, nose, tongue, body, and mind ayatanas are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of greed is precisely the purity of the form ayatana, and the purity of the form ayatana is precisely the purity of greed. Why? Because the purity of greed and the purity of the form ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of greed is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas, and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of greed. Why? Because the purity of greed and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of greed is precisely the purity of the eye dhatu, and the purity of the eye dhatu is precisely the purity of greed. Why? Because the purity of greed and the purity of the eye dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of greed 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 the feelings arising with eye-contact as condition is precisely the purity of greed. Why? Because the purity of greed and the purity of the form dhatu through the feelings arising with eye-contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of greed is precisely the purity of the ear dhatu, and the purity of the ear dhatu is precisely the purity of greed. Why? Because the purity of greed and the purity of the ear dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of greed 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 the feelings arising with ear-contact as condition is precisely the purity of greed. Why? Because the purity of greed and the purity of the sound dhatu through the feelings arising with ear-contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of greed is precisely the purity of the nose dhatu, and the purity of the nose dhatu is precisely the purity of greed. Why? Because the purity of greed and the purity of the nose dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of greed 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 the feelings arising with nose-contact as condition is precisely the purity of greed. Why? Because the purity of greed and the purity of the odor dhatu through the feelings arising with nose-contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! The purity of greed is precisely the purity of the tongue dhatu, and the purity of the tongue dhatu is precisely the purity of greed. Why?

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

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

Subhuti! The purity of greed is precisely the purity of the body dhatu, and the purity of the body dhatu is precisely the purity of greed. Why?

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

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

Subhuti! The purity of greed is precisely the purity of the mind dhatu, and the purity of the mind dhatu is precisely the purity of greed. Why? Because the purity of greed and the purity of the mind dhatu are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of greed 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 the feelings arising with mind-contact as condition is precisely the purity of greed. Why? Because the purity of greed and the purity of the dharma dhatu through the feelings arising with mind-contact as condition are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because the purity of greed and the purity of ignorance are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of greed 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 despair; the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and despair is precisely the purity of greed.

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

Subhuti! The purity of greed is precisely the purity of the perfection of generosity, and the purity of the perfection of generosity is precisely the purity of greed. Why? Because the purity of greed and the purity of the perfection of generosity are nondual, not divided into two, undifferentiated, and not subject to cessation. The purity of greed is precisely the purity of moral discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita; the purity of moral discipline through prajnaparamita is precisely the purity of greed. Why? Because the purity of greed and the purity of moral discipline through prajnaparamita are nondual, not divided into two, undifferentiated, and not subject to cessation.

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

Because the purity of greed and the purity of the emptiness of the internal are nondual, not divided into two, without discrimination, and without annihilation. The purity of greed is precisely the emptiness of the external, the emptiness of the internal and external, 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 the unchanging, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonbeing, the emptiness of intrinsic nature,

and the emptiness of the nonbeing of intrinsic nature in purity.

The purity of the emptiness of the external through the purity of the emptiness of the nonbeing of intrinsic nature is precisely the purity of greed. Why is this? Because the purity of greed and the purity of the emptiness of the external through the purity of the emptiness of the nonbeing of intrinsic nature are nondual, not divided into two, without discrimination, and without annihilation.

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

Because the purity of greed and the purity of suchness are nondual, not divided into two, without discrimination, and without annihilation. The purity of greed 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 apart from arising, the certainty of dharmas, the abiding of dharmas, the ultimate reality, the realm of space, and the inconceivable realm.

The purity of the dharma realm through the purity of the inconceivable realm is precisely the purity of greed. Why is this? Because the purity of greed and the purity of the dharma realm through the purity of the inconceivable realm are nondual, not divided into two, without discrimination, and without annihilation.

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

Subhuti! The purity of greed is precisely the purity of the four meditative absorptions; the purity of the four meditative absorptions is precisely the purity of greed. Why is this? Because the purity of greed and the purity of the four meditative absorptions are nondual, not divided into two, without discrimination, and without annihilation. The purity of greed 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 greed. Why is this? Because the purity of greed and the purity of the four immeasurables and the four formless concentrations are nondual, not divided into two, without discrimination, and without annihilation.

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

Because the purity of greed and the purity of the eight liberations are nondual, not divided into two, without discrimination, and without annihilation. The purity of greed 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 the purity of greed.

Why is this? Because the purity of greed 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 discrimination, and without annihilation.

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

Because the purity of greed and the purity of the four foundations of mindfulness are nondual, not divided into two, without discrimination, and without annihilation. The purity of greed 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 enlightenment, and the eightfold Noble Path; the purity of the four right efforts through the purity of the eightfold Noble Path is precisely the purity of greed.

Why is this? Because the purity of greed and the purity of the four right efforts through the purity of the eightfold Noble Path are nondual, not divided into two, without discrimination, and without annihilation.

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

Subhuti! The purity of greed is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of greed. Why is this? Because the purity of greed and the purity of the ten bodhisattva grounds are nondual, not divided into two, without discrimination, and without annihilation.

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

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

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

Why is this? Because the purity of greed 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 discrimination, and without annihilation.

Subhuti! The purity of greed 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 greed. Why is this? Because the purity of greed and the purity of the quality of never losing mindfulness are nondual, not divided into two, without discrimination, and without annihilation. The purity of greed is precisely the purity of constant equanimity; the purity of constant equanimity is precisely the purity of greed. Why is this? Because the purity of greed and the purity of constant equanimity are nondual, not divided into two, without discrimination, and without annihilation.

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

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

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

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

Subhuti, the purity of greed 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 greed. Why? Because that purity of greed and the purity of all the practices of great bodhisattvas are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, the purity of greed is precisely the purity of the supreme enlightenment of the Buddhas; the purity of the supreme enlightenment of the Buddhas is precisely the purity of greed. Why? Because that purity of greed and the purity of the supreme enlightenment of the Buddhas are nondual, not divided into two, without discrimination, and without cessation.

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

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

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

Subhuti, the purity of hatred is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of hatred. Why? Because that purity of hatred and the purity of the eye dhatu are nondual, not divided into two, without discrimination, and without cessation; the purity of hatred is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact; the purity of the form dhatu through to the feelings that arise conditioned by eye-contact is precisely the purity of hatred. Why? Because that purity of hatred and the purity of the form dhatu through to the feelings that arise conditioned by eye-contact are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, the purity of hatred is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of hatred. Why? Because that purity of hatred and the purity of the ear dhatu are nondual, not divided into two, without discrimination, and without cessation; the purity of hatred is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact; the purity of the sound dhatu through to the feelings that arise conditioned by ear-contact is precisely the purity of hatred. Why? Because that purity of hatred and the purity of the sound dhatu through to the feelings that arise conditioned by ear-contact are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, the purity of hatred is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of hatred. Why? Because that purity of hatred and the purity of the nose dhatu are nondual, not divided into two, without discrimination, and without cessation; the purity of hatred is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact; the purity of the odor dhatu through to the feelings that arise conditioned by nose-contact is precisely the purity of hatred. Why? Because that purity of hatred and the purity of the odor dhatu through to the feelings that arise conditioned by nose-contact are nondual, not divided into two, without discrimination, and without cessation.

Subhuti, the purity of hatred is precisely the purity of the tongue dhatu; the purity of the tongue dhatu is precisely the purity of hatred. Why? Because that purity of hatred and the purity of the tongue dhatu are nondual, not divided into two, without discrimination, and without cessation; the purity of hatred is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact; the purity of the taste dhatu through to the feelings that arise conditioned by tongue-contact is precisely the purity of hatred.

Why? Because that purity of hatred and the purity of the taste dhatu through to the feelings that arise conditioned by tongue-contact are nondual, not divided into two, without discrimination, and without cessation.

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

The purity of anger is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition; the purity of the tangible-object dhatu through the feelings arising with bodily contact as condition is precisely the purity of anger. Why? Because this purity of anger and the purity of the tangible-object dhatu through the feelings arising with bodily contact as condition are nondual, not divided into two, without discrimination, and without cessation.

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

The purity of anger is precisely the purity of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition; the purity of the mental-object dhatu through the feelings arising with mental contact as condition is precisely the purity of anger. Why? Because this purity of anger and the purity of the mental-object dhatu through the feelings arising with mental contact as condition are nondual, not divided into two, without discrimination, and without cessation.

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

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

Fascicle 201

End