大般若波羅蜜多經

21

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

Because that purity of anger and the purity of the perfection of generosity are nondual, not divided into two, without discrimination, and without cessation. The purity of anger 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 the perfection of prajnaparamita is precisely the purity of anger.

Why? Because that purity of anger and the purity of the perfection of ethical discipline through the purity of the perfection of prajnaparamita are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! The purity of anger is precisely the purity of inner emptiness; the purity of inner emptiness is precisely the purity of anger. Why?

Because that purity of anger and the purity of inner emptiness are nondual, not divided into two, without discrimination, and without cessation. The purity of anger is precisely the purity of outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the ungraspable, the emptiness of nonbeing, the emptiness of self-nature, and the emptiness of the self-nature of nonbeing;

the purity of outer emptiness through the purity of the emptiness of the self-nature of nonbeing is precisely the purity of anger.

Why? Because that purity of anger and the purity of outer emptiness through the purity of the emptiness of the self-nature of nonbeing are nondual, not divided into two, without discrimination, and without cessation.

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

Because that purity of anger and the purity of suchness are nondual, not divided into two, without discrimination, and without cessation. The purity of anger 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 the purity of anger.

Why? Because that purity of anger and the purity of the dharma-dhatu through the purity of the inconceivable realm are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! The purity of anger is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of anger. Why? Because that purity of anger and the purity of the Noble Truth of suffering are nondual, not divided into two, without discrimination, and without cessation. The purity of anger is precisely the purity of the Noble Truths of the origin of suffering, cessation, and the path; the purity of the Noble Truths of the origin of suffering, cessation, and the path is precisely the purity of anger. Why? Because that purity of anger and the purity of the Noble Truths of the origin of suffering, cessation, and the path are nondual, not divided into two, without discrimination, and without cessation.

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

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

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

Why? Because that purity of anger and the purity of the eight spheres of mastery, the nine successive absorptions, and the ten spheres of totality are nondual, not divided into two, without discrimination, and without cessation.

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

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

Why? Because that purity of anger and the purity of the four right efforts through the purity of the Noble Eightfold Path are nondual, not divided into two, without discrimination, and without cessation.

Subhuti! The purity of anger is precisely the purity of the gateway to liberation through emptiness; the purity of the gateway to liberation through emptiness is precisely the purity of anger. Why? Because that purity of anger and the purity of the gateway to liberation through emptiness are nondual, not divided into two, without discrimination, and without cessation. The purity of anger is precisely the purity of the gateways to liberation through signlessness and wishlessness; the purity of the gateways to liberation through signlessness and wishlessness is precisely the purity of anger. Why? Because that purity of anger and the purity of the gateways to liberation through signlessness and wishlessness are nondual, not divided into two, without discrimination, and without cessation.

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

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

Subhuti! The purity of anger is precisely the purity of the Buddha's ten powers; the purity of the Buddha's ten powers is precisely the purity of anger. Why?

Because that purity of anger and the purity of the Buddha's ten powers are nondual, not divided into two, without discrimination, and without cessation. The purity of anger is precisely the purity of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen 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 anger.

Why? Because that purity of anger 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 cessation.

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

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

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

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

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

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

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

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

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

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

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

Because the purity of delusion and the purity of the eye dhatu are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of delusion 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 delusion.

Why? Because the purity of delusion and the purity of the form dhatu through to the feelings arising with eye contact as their condition are not two, are not divided into two, are not differentiated, and are not annihilated.

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

Because the purity of delusion and the purity of the ear dhatu are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of delusion 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 delusion.

Why? Because the purity of delusion and the purity of the sound dhatu through to the feelings arising with ear contact as their condition are not two, are not divided into two, are not differentiated, and are not annihilated.

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

Because the purity of delusion and the purity of the nose dhatu are not two, are not divided into two, are not differentiated, and are not annihilated. The purity of delusion 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 delusion.

Why? Because the purity of delusion and the purity of the odor dhatu through to the feelings arising with nose contact as their condition are not two, are not divided into two, are not differentiated, and are not annihilated.

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

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

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

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

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

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

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

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

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

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

Because this purity of delusion and the purity of ignorance are nondual, not divided into two, without differentiation, and without cessation. The purity of delusion 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 despair; the purity of formations through aging and death, sorrow, lamentation, pain, grief, and despair is precisely the purity of delusion.

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

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

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

Why? Because this purity of delusion 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! The purity of delusion is precisely the purity of the emptiness of internal phenomena; the purity of the emptiness of internal phenomena is precisely the purity of delusion. Why?

Because this purity of delusion and the purity of the emptiness of internal phenomena are nondual, not divided into two, without differentiation, and without cessation. The purity of delusion 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 nonchange, 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; the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence is precisely the purity of delusion.

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

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

Because this purity of delusion and the purity of suchness are nondual, not divided into two, without differentiation, and without cessation. The purity of delusion is precisely the purity of the Dharma realm, the nature of phenomena, the nature free from falsity, the nature free from change, the nature of equality, the nature transcending birth, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the Dharma realm through the inconceivable realm is precisely the purity of delusion.

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

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

Because this purity of delusion and the purity of the Noble Truth of suffering are nondual, not divided into two, without differentiation, and without cessation. The purity of delusion is precisely the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path; the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path is precisely the purity of delusion.

Why? Because this purity of delusion and the purity of the Noble Truths of the origin of suffering, the cessation of suffering, and the path are nondual, not divided into two, without differentiation, and without cessation.

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

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

Because this purity of delusion and the purity of the eight liberations are nondual, not divided into two, without differentiation, and without cessation. The purity of delusion is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities is precisely the purity of delusion.

Why? Because this purity of delusion and the purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities are nondual, not divided into two, without differentiation, and without cessation.

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

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

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

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

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

Subhuti, the purity of delusion is precisely the purity of the ten powers of a Buddha; the purity of the ten powers of a Buddha is precisely the purity of delusion. Why? Because the purity of delusion and the purity of the ten powers of a Buddha are nondual, not divided into two, without distinction, and without cessation.

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

Subhuti, the purity of delusion 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 delusion. Why? Because the purity of delusion and the purity of the quality of never losing mindfulness are nondual, not divided into two, without distinction, and without cessation. The purity of delusion is precisely the purity of perpetual equanimity; the purity of perpetual equanimity is precisely the purity of delusion. Why? Because the purity of delusion and the purity of perpetual equanimity are nondual, not divided into two, without distinction, and without cessation.

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

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

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

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

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

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

Furthermore, Subhuti, because greed is pure, form is pure; because form is pure, omniscient knowledge is pure. Why? Because whether it is the purity of greed, the purity of form, or the purity of omniscient knowledge, they are all nondual, not divided into two, without distinction, and without cessation. Because greed is pure, feeling, perception, formations, and consciousness are pure; because feeling, perception, formations, and consciousness are pure, omniscient knowledge is pure. Why? Because whether it is the purity of greed, the purity of feeling, perception, formations, and consciousness, or the purity of omniscient knowledge, they are all nondual, not divided into two, without distinction, and without cessation.

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

Subhuti! Because greed is pure, the visible-form ayatana is pure; because the visible-form ayatana is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of greed, the purity of the visible-form ayatana, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because greed is pure, the sound, odor, taste, tangible-object, and mental-object ayatanas are pure; because the sound, odor, taste, tangible-object, and mental-object ayatanas are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of greed, the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because greed is pure, the eye dhatu is pure; because the eye dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of greed, the purity of the eye dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because greed is pure, the visible-form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure; because the visible-form dhatu through the feelings arising with eye-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of greed, the purity of the visible-form dhatu through the feelings arising with eye-contact as condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because greed is pure, the ear dhatu is pure; because the ear dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of greed, the purity of the ear dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because greed is 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 the feelings arising with ear-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of greed, the purity of the sound dhatu through the feelings arising with ear-contact as condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because greed is pure, the nose dhatu is pure; because the nose dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of greed, the purity of the nose dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because greed is 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 the feelings arising with nose-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of greed, the purity of the odor dhatu through the feelings arising with nose-contact as condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because greed is pure, the tongue dhatu is pure; because the tongue dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of greed, the purity of the tongue dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because greed is 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 the feelings arising with tongue-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of greed, the purity of the taste dhatu through the feelings arising with tongue-contact as condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because greed is pure, the body dhatu is pure; because the body dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of greed, the purity of the body dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because greed is 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 the feelings arising with body-contact as condition are pure, omniscient knowledge is pure.

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

Subhuti! Because greed is pure, the mind dhatu is pure; because the mind dhatu is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of greed, the purity of the mind dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because greed is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure; because the mental-object dhatu through the feelings arising with mind-contact as condition are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of greed, the purity of the mental-object dhatu through the feelings arising with mind-contact as condition, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because greed is pure, the earth dhatu is pure; because the earth dhatu is pure, omniscient knowledge is pure. Why? Because whether it is the purity of greed, the purity of the earth dhatu, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because greed is pure, the water, fire, wind, space, and consciousness dhatus are pure; because the water, fire, wind, space, and consciousness dhatus are pure, omniscient knowledge is pure. Why? Because whether it is the purity of greed, the purity of the water, fire, wind, space, and consciousness dhatus, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti! Because greed is pure, ignorance is pure; because ignorance is pure, omniscient knowledge is pure. Why?

Because whether it is the purity of greed, the purity of ignorance, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation. Because greed is pure, volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are pure; because volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are pure, omniscient knowledge is pure.

Why? Because whether it is the purity of greed, the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress, or the purity of omniscient knowledge, they are all nondual, not divided into two, undifferentiated, and not subject to cessation.

Subhuti, because greed 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? Whether it is the purity of greed, the purity of the perfection of generosity, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because greed is pure, the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are pure; because the perfections of ethical discipline through prajnaparamita are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the perfections of ethical discipline through prajnaparamita, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because greed is pure, inner emptiness is pure; because inner emptiness is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of inner emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because greed is pure, outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure; because outer emptiness through the emptiness of the self-nature of nonexistence are pure, the knowledge of all-knowledge is pure.

Why is this? Whether it is the purity of greed, the purity of outer emptiness through the emptiness of the self-nature of nonexistence, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because greed is pure, suchness is pure; because suchness is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of suchness, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because greed is pure, the dharma realm, the nature of dharmas, the nature free from falsity, the nature free from change, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm are pure; because the dharma realm through the inconceivable realm are pure, the knowledge of all-knowledge is pure. Why is this?

Whether it is the purity of greed, the purity of the dharma realm through the inconceivable realm, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because greed 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? Whether it is the purity of greed, the purity of the Noble Truth of suffering, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because greed is pure, the Noble Truths of the origin of suffering, cessation, and the path are pure; because the Noble Truths of the origin of suffering, cessation, and the path are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the Noble Truths of the origin of suffering, cessation, and the path, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because greed is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the four meditative absorptions, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because greed is pure, the four immeasurables and the four formless attainments are pure; because the four immeasurables and the four formless attainments are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the four immeasurables and the four formless attainments, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because greed is pure, the eight liberations are pure; because the eight liberations are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the eight liberations, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because greed is pure, the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure; because the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the eight spheres of mastery, the nine successive meditative attainments, and the ten spheres of totality, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because greed is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the four foundations of mindfulness, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because greed 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 eightfold Noble Path are pure; because the four right efforts through the eightfold Noble Path are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the four right efforts through the eightfold Noble Path, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because greed is pure, the gateway to liberation through emptiness is pure; because the gateway to liberation through emptiness is pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the gateway to liberation through emptiness, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Because greed is pure, the gateways to liberation through signlessness and wishlessness are pure; because the gateways to liberation through signlessness and wishlessness are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the gateways to liberation through signlessness and wishlessness, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Subhuti, because greed is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the knowledge of all-knowledge is pure. Why is this? Whether it is the purity of greed, the purity of the ten bodhisattva grounds, or the purity of the knowledge of all-knowledge, they are all nondual, without dual division, without discrimination, and without cessation.

Fascicle 202

End