大般若波羅蜜多經

23

Furthermore, Subhuti! Because form is pure, feeling is pure; because feeling is pure, form is pure. Why?

Because the purity of form and the purity of feeling are nondual, not divided into two, undifferentiated, and not subject to cessation. Because feeling is pure, perception is pure; because perception is pure, feeling is pure. Why?

Because the purity of feeling and the purity of perception are nondual, not divided into two, undifferentiated, and not subject to cessation. Because perception is pure, formations are pure; because formations are pure, perception is pure. Why?

Because the purity of perception and the purity of formations are nondual, not divided into two, undifferentiated, and not subject to cessation. Because formations are pure, consciousness is pure; because consciousness is pure, formations are pure. Why?

Because the purity of formations and the purity of consciousness are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because consciousness is pure, the eye ayatana is pure; because the eye ayatana is pure, consciousness is pure. Why? Because the purity of consciousness and the purity of the eye ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the eye ayatana is pure, the ear ayatana is pure; because the ear ayatana is pure, the eye ayatana is pure. Why? Because the purity of the eye ayatana and the purity of the ear ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the ear ayatana is pure, the nose ayatana is pure; because the nose ayatana is pure, the ear ayatana is pure. Why? Because the purity of the ear ayatana and the purity of the nose ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the nose ayatana is pure, the tongue ayatana is pure; because the tongue ayatana is pure, the nose ayatana is pure. Why? Because the purity of the nose ayatana and the purity of the tongue ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the tongue ayatana is pure, the body ayatana is pure; because the body ayatana is pure, the tongue ayatana is pure. Why? Because the purity of the tongue ayatana and the purity of the body ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the body ayatana is pure, the mind ayatana is pure; because the mind ayatana is pure, the body ayatana is pure. Why? Because the purity of the body ayatana and the purity of the mind ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the mind ayatana is pure, the form ayatana is pure; because the form ayatana is pure, the mind ayatana is pure. Why? Because the purity of the mind ayatana and the purity of the form ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the form ayatana is pure, the sound ayatana is pure; because the sound ayatana is pure, the form ayatana is pure. Why? Because the purity of the form ayatana and the purity of the sound ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the sound ayatana is pure, the odor ayatana is pure; because the odor ayatana is pure, the sound ayatana is pure. Why? Because the purity of the sound ayatana and the purity of the odor ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the odor ayatana is pure, the taste ayatana is pure; because the taste ayatana is pure, the odor ayatana is pure. Why? Because the purity of the odor ayatana and the purity of the taste ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the taste ayatana is pure, the touch ayatana is pure; because the touch ayatana is pure, the taste ayatana is pure. Why? Because the purity of the taste ayatana and the purity of the touch ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the touch ayatana is pure, the dharma ayatana is pure; because the dharma ayatana is pure, the touch ayatana is pure. Why? Because the purity of the touch ayatana and the purity of the dharma ayatana are nondual, not divided into two, undifferentiated, and not subject to cessation.

Because the mental-object ayatana is pure, the eye dhatu is pure; because the eye dhatu is pure, the mental-object ayatana is pure. Why? Because the purity of the mental-object ayatana and the purity of the eye dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the eye dhatu is pure, the form dhatu is pure; because the form dhatu is pure, the eye dhatu is pure. Why? Because the purity of the eye dhatu and the purity of the form dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the form dhatu is pure, the eye-consciousness dhatu is pure; because the eye-consciousness dhatu is pure, the form dhatu is pure. Why? Because the purity of the form dhatu and the purity of the eye-consciousness dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the eye-consciousness dhatu is pure, eye-contact is pure; because eye-contact is pure, the eye-consciousness dhatu is pure. Why? Because the purity of the eye-consciousness dhatu and the purity of eye-contact are not two, not divided into two, not differentiated, and not annihilated.

Because eye-contact is pure, the feelings arising with eye-contact as condition are pure; because the feelings arising with eye-contact as condition are pure, eye-contact is pure. Why? Because the purity of eye-contact and the purity of the feelings arising with eye-contact as condition are not two, not divided into two, not differentiated, and not annihilated.

Because the feelings arising with eye-contact as condition are pure, the ear dhatu is pure; because the ear dhatu is pure, the feelings arising with eye-contact as condition are pure. Why? Because the purity of the feelings arising with eye-contact as condition and the purity of the ear dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the ear dhatu is pure, the sound dhatu is pure; because the sound dhatu is pure, the ear dhatu is pure. Why? Because the purity of the ear dhatu and the purity of the sound dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the sound dhatu is pure, the ear-consciousness dhatu is pure; because the ear-consciousness dhatu is pure, the sound dhatu is pure. Why? Because the purity of the sound dhatu and the purity of the ear-consciousness dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the ear-consciousness dhatu is pure, ear-contact is pure; because ear-contact is pure, the ear-consciousness dhatu is pure. Why? Because the purity of the ear-consciousness dhatu and the purity of ear-contact are not two, not divided into two, not differentiated, and not annihilated.

Because ear-contact is pure, the feelings arising with ear-contact as condition are pure; because the feelings arising with ear-contact as condition are pure, ear-contact is pure. Why? Because the purity of ear-contact and the purity of the feelings arising with ear-contact as condition are not two, not divided into two, not differentiated, and not annihilated.

Because the feelings arising with ear-contact as condition are pure, the nose dhatu is pure; because the nose dhatu is pure, the feelings arising with ear-contact as condition are pure. Why? Because the purity of the feelings arising with ear-contact as condition and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the nose dhatu is pure, the odor dhatu is pure; because the odor dhatu is pure, the nose dhatu is pure. Why? Because the purity of the nose dhatu and the purity of the odor dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the odor dhatu is pure, the nose-consciousness dhatu is pure; because the nose-consciousness dhatu is pure, the odor dhatu is pure. Why? Because the purity of the odor dhatu and the purity of the nose-consciousness dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the nose-consciousness dhatu is pure, nose-contact is pure; because nose-contact is pure, the nose-consciousness dhatu is pure. Why? Because the purity of the nose-consciousness dhatu and the purity of nose-contact are not two, not divided into two, not differentiated, and not annihilated.

Because nose-contact is pure, the feelings arising with nose-contact as condition are pure; because the feelings arising with nose-contact as condition are pure, nose-contact is pure. Why? Because the purity of nose-contact and the purity of the feelings arising with nose-contact as condition are not two, not divided into two, not differentiated, and not annihilated.

Because the feelings arising with nose-contact as condition are pure, the tongue dhatu is pure; because the tongue dhatu is pure, the feelings arising with nose-contact as condition are pure. Why? Because the purity of the feelings arising with nose-contact as condition and the purity of the tongue dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the tongue dhatu is pure, the taste dhatu is pure; because the taste dhatu is pure, the tongue dhatu is pure. Why? Because the purity of the tongue dhatu and the purity of the taste dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the taste dhatu is pure, the tongue-consciousness dhatu is pure; because the tongue-consciousness dhatu is pure, the taste dhatu is pure. Why? Because the purity of the taste dhatu and the purity of the tongue-consciousness dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the tongue-consciousness dhatu is pure, tongue-contact is pure; because tongue-contact is pure, the tongue-consciousness dhatu is pure. Why? Because the purity of the tongue-consciousness dhatu and the purity of tongue-contact are not two, not divided into two, not differentiated, and not annihilated.

Because tongue-contact is pure, the feelings arising with tongue-contact as condition are pure; because the feelings arising with tongue-contact as condition are pure, tongue-contact is pure. Why? Because the purity of tongue-contact and the purity of the feelings arising with tongue-contact as condition are not two, not divided into two, not differentiated, and not annihilated.

Because the feelings arising with tongue-contact as condition are pure, the body dhatu is pure; because the body dhatu is pure, the feelings arising with tongue-contact as condition are pure. Why? Because the purity of the feelings arising with tongue-contact as condition and the purity of the body dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the body dhatu is pure, the tangible-object dhatu is pure; because the tangible-object dhatu is pure, the body dhatu is pure. Why? Because the purity of the body dhatu and the purity of the tangible-object dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the tangible-object dhatu is pure, the body-consciousness dhatu is pure; because the body-consciousness dhatu is pure, the tangible-object dhatu is pure. Why? Because the purity of the tangible-object dhatu and the purity of the body-consciousness dhatu are not two, not divided into two, not differentiated, and not annihilated.

Because the body-consciousness dhatu is pure, body-contact is pure; because body-contact is pure, the body-consciousness dhatu is pure. Why? Because the purity of the body-consciousness dhatu and the purity of body-contact are not two, not divided into two, not differentiated, and not annihilated.

Because body-contact is pure, the feelings arising with body-contact as condition are pure; because the feelings arising with body-contact as condition are pure, body-contact is pure. Why? Because the purity of body-contact and the purity of the feelings arising with body-contact as condition are not two, not divided into two, not differentiated, and not annihilated.

Because the feelings that arise conditioned by bodily contact are pure, the mind element is pure; because the mind element is pure, the feelings that arise conditioned by bodily contact are pure. Why is this so? Because the purity of the feelings that arise conditioned by bodily contact and the purity of the mind element are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the mind element is pure, the dharma element is pure; because the dharma element is pure, the mind element is pure. Why is this so? Because the purity of the mind element and the purity of the dharma element are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the dharma element is pure, the mind-consciousness element is pure; because the mind-consciousness element is pure, the dharma element is pure. Why is this so? Because the purity of the dharma element and the purity of the mind-consciousness element are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the mind-consciousness element is pure, mental contact is pure; because mental contact is pure, the mind-consciousness element is pure. Why is this so? Because the purity of the mind-consciousness element and the purity of mental contact are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because mental contact is pure, the feelings that arise conditioned by mental contact are pure; because the feelings that arise conditioned by mental contact are pure, mental contact is pure. Why is this so? Because the purity of mental contact and the purity of the feelings that arise conditioned by mental contact are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the feelings that arise conditioned by mental contact are pure, the earth element is pure; because the earth element is pure, the feelings that arise conditioned by mental contact are pure. Why is this so? Because the purity of the feelings that arise conditioned by mental contact and the purity of the earth element are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the earth element is pure, the water element is pure; because the water element is pure, the earth element is pure. Why is this so? Because the purity of the earth element and the purity of the water element are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the water element is pure, the fire element is pure; because the fire element is pure, the water element is pure. Why is this so? Because the purity of the water element and the purity of the fire element are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the fire element is pure, the wind element is pure; because the wind element is pure, the fire element is pure. Why is this so? Because the purity of the fire element and the purity of the wind element are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the wind element is pure, the space element is pure; because the space element is pure, the wind element is pure. Why is this so? Because the purity of the wind element and the purity of the space element are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the space element is pure, the consciousness element is pure; because the consciousness element is pure, the space element is pure. Why is this so? Because the purity of the space element and the purity of the consciousness element are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the consciousness element is pure, ignorance is pure; because ignorance is pure, the consciousness element is pure. Why is this so? Because the purity of the consciousness element and the purity of ignorance are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because ignorance is pure, volitional formations are pure; because volitional formations are pure, ignorance is pure. Why is this so? Because the purity of ignorance and the purity of volitional formations are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because volitional formations are pure, consciousness is pure; because consciousness is pure, volitional formations are pure. Why is this so? Because the purity of volitional formations and the purity of consciousness are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because consciousness is pure, name-and-form is pure; because name-and-form is pure, consciousness is pure. Why is this so? Because the purity of consciousness and the purity of name-and-form are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because name-and-form is pure, the six sense bases are pure; because the six sense bases are pure, name-and-form is pure. Why is this so? Because the purity of name-and-form and the purity of the six sense bases are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because the six sense bases are pure, contact is pure; because contact is pure, the six sense bases are pure. Why is this so? Because the purity of the six sense bases and the purity of contact are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because contact is pure, feeling is pure; because feeling is pure, contact is pure. Why is this so? Because the purity of contact and the purity of feeling are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because feeling is pure, craving is pure; because craving is pure, feeling is pure. Why is this so? Because the purity of feeling and the purity of craving are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because craving is pure, clinging is pure; because clinging is pure, craving is pure. Why is this so? Because the purity of craving and the purity of clinging are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because clinging is pure, becoming is pure; because becoming is pure, clinging is pure. Why is this so? Because the purity of clinging and the purity of becoming are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because becoming is pure, birth is pure; because birth is pure, becoming is pure. Why is this so? Because the purity of becoming and the purity of birth are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because birth is pure, aging and death, sorrow, lamentation, pain, grief, and despair are pure; because aging and death, sorrow, lamentation, pain, grief, and despair are pure, birth is pure. Why is this so? Because the purity of birth and the purity of aging and death, sorrow, lamentation, pain, grief, and despair are not two, not divided into two, not differentiated, and not cut off or destroyed.

Because aging-and-death, sorrow, lamentation, pain, grief, and distress are pure, the perfection of generosity is pure; because the perfection of generosity is pure, aging-and-death, sorrow, lamentation, pain, grief, and distress are pure. Why? Because that purity of aging-and-death, sorrow, lamentation, pain, grief, and distress and the purity of the perfection of generosity are not two, are not divided into two, are without discrimination, and are without cessation.

Because the perfection of generosity is pure, the perfection of moral discipline is pure; because the perfection of moral discipline is pure, the perfection of generosity is pure. Why? Because that purity of the perfection of generosity and the purity of the perfection of moral discipline are not two, are not divided into two, are without discrimination, and are without cessation.

Because the perfection of moral discipline is pure, the perfection of patient forbearance is pure; because the perfection of patient forbearance is pure, the perfection of moral discipline is pure. Why? Because that purity of the perfection of moral discipline and the purity of the perfection of patient forbearance are not two, are not divided into two, are without discrimination, and are without cessation.

Because the perfection of patient forbearance is pure, the perfection of diligence is pure; because the perfection of diligence is pure, the perfection of patient forbearance is pure. Why? Because that purity of the perfection of patient forbearance and the purity of the perfection of diligence are not two, are not divided into two, are without discrimination, and are without cessation.

Because the perfection of diligence is pure, the perfection of meditative concentration is pure; because the perfection of meditative concentration is pure, the perfection of diligence is pure. Why? Because that purity of the perfection of diligence and the purity of the perfection of meditative concentration are not two, are not divided into two, are without discrimination, and are without cessation.

Because the perfection of meditative concentration is pure, the perfection of prajna is pure; because the perfection of prajna is pure, the perfection of meditative concentration is pure. Why? Because that purity of the perfection of meditative concentration and the purity of the perfection of prajna are not two, are not divided into two, are without discrimination, and are without cessation.

Because prajnaparamita is pure, inner emptiness is pure; because inner emptiness is pure, prajnaparamita is pure. Why? Because the purity of prajnaparamita and the purity of inner emptiness are nondual, not divided into two, without discrimination, and without cessation.

Because inner emptiness is pure, outer emptiness is pure; because outer emptiness is pure, inner emptiness is pure. Why? Because the purity of inner emptiness and the purity of outer emptiness are nondual, not divided into two, without discrimination, and without cessation.

Because outer emptiness is pure, inner-and-outer emptiness is pure; because inner-and-outer emptiness is pure, outer emptiness is pure. Why? Because the purity of outer emptiness and the purity of inner-and-outer emptiness are nondual, not divided into two, without discrimination, and without cessation.

Because inner-and-outer emptiness is pure, the emptiness of emptiness is pure; because the emptiness of emptiness is pure, inner-and-outer emptiness is pure. Why? Because the purity of inner-and-outer emptiness and the purity of the emptiness of emptiness are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of emptiness is pure, great emptiness is pure; because great emptiness is pure, the emptiness of emptiness is pure. Why? Because the purity of the emptiness of emptiness and the purity of great emptiness are nondual, not divided into two, without discrimination, and without cessation.

Because great emptiness is pure, the emptiness of ultimate meaning is pure; because the emptiness of ultimate meaning is pure, great emptiness is pure. Why? Because the purity of great emptiness and the purity of the emptiness of ultimate meaning are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of ultimate meaning is pure, the emptiness of the conditioned is pure; because the emptiness of the conditioned is pure, the emptiness of ultimate meaning is pure. Why? Because the purity of the emptiness of ultimate meaning and the purity of the emptiness of the conditioned are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the conditioned is pure, the emptiness of the unconditioned is pure; because the emptiness of the unconditioned is pure, the emptiness of the conditioned is pure. Why? Because the purity of the emptiness of the conditioned and the purity of the emptiness of the unconditioned are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of the unconditioned is pure, ultimate emptiness is pure; because ultimate emptiness is pure, the emptiness of the unconditioned is pure. Why? Because the purity of the emptiness of the unconditioned and the purity of ultimate emptiness are nondual, not divided into two, without discrimination, and without cessation.

Because ultimate emptiness is pure, boundless emptiness is pure; because boundless emptiness is pure, ultimate emptiness is pure. Why? Because the purity of ultimate emptiness and the purity of boundless emptiness are nondual, not divided into two, without discrimination, and without cessation.

Because boundless emptiness is pure, the emptiness of dispersion is pure; because the emptiness of dispersion is pure, boundless emptiness is pure. Why? Because the purity of boundless emptiness and the purity of the emptiness of dispersion are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of dispersion is pure, the emptiness of nonchange is pure; because the emptiness of nonchange is pure, the emptiness of dispersion is pure. Why? Because the purity of the emptiness of dispersion and the purity of the emptiness of nonchange are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of nonchange is pure, the emptiness of original nature is pure; because the emptiness of original nature is pure, the emptiness of nonchange is pure. Why? Because the purity of the emptiness of nonchange and the purity of the emptiness of original nature are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of original nature is pure, the emptiness of individual characteristics is pure; because the emptiness of individual characteristics is pure, the emptiness of original nature is pure. Why? Because the purity of the emptiness of original nature and the purity of the emptiness of individual characteristics are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of individual characteristics is pure, the emptiness of common characteristics is pure; because the emptiness of common characteristics is pure, the emptiness of individual characteristics is pure. Why? Because the purity of the emptiness of individual characteristics and the purity of the emptiness of common characteristics are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of common characteristics is pure, the emptiness of all dharmas is pure; because the emptiness of all dharmas is pure, the emptiness of common characteristics is pure. Why? Because the purity of the emptiness of common characteristics and the purity of the emptiness of all dharmas are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of all dharmas is pure, the emptiness of nonapprehensibility is pure; because the emptiness of nonapprehensibility is pure, the emptiness of all dharmas is pure. Why? Because the purity of the emptiness of all dharmas and the purity of the emptiness of nonapprehensibility are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of nonapprehensibility is pure, the emptiness of nonexistence is pure; because the emptiness of nonexistence is pure, the emptiness of nonapprehensibility is pure. Why? Because the purity of the emptiness of nonapprehensibility and the purity of the emptiness of nonexistence are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of nonexistence is pure, the emptiness of self-nature is pure; because the emptiness of self-nature is pure, the emptiness of nonexistence is pure. Why? Because the purity of the emptiness of nonexistence and the purity of the emptiness of self-nature are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of self-nature is pure, the emptiness of the self-nature of nonexistence is pure; because the emptiness of the self-nature of nonexistence is pure, the emptiness of self-nature is pure. Why? Because the purity of the emptiness of self-nature and the purity of the emptiness of the self-nature of nonexistence are nondual, not divided into two, without discrimination, and without cessation.

Because the emptiness of dharmas, the nature of emptiness, and intrinsic nature are pure, suchness is pure; because suchness is pure, the emptiness of dharmas, the nature of emptiness, and intrinsic nature are pure. Why? Because that purity of the emptiness of dharmas, the nature of emptiness, and intrinsic nature and the purity of suchness are nondual, not divided into two, without discrimination, and without cessation.

Because suchness is pure, the dharma realm is pure; because the dharma realm is pure, suchness is pure. Why? Because that purity of suchness and the purity of the dharma realm are nondual, not divided into two, without discrimination, and without cessation.

Because the dharma realm is pure, dharma-nature is pure; because dharma-nature is pure, the dharma realm is pure. Why? Because that purity of the dharma realm and the purity of dharma-nature are nondual, not divided into two, without discrimination, and without cessation.

Because dharma-nature is pure, the nature free from falsity is pure; because the nature free from falsity is pure, dharma-nature is pure. Why? Because that purity of dharma-nature and the purity of the nature free from falsity are nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from falsity is pure, the unchanging nature is pure; because the unchanging nature is pure, the nature free from falsity is pure. Why? Because that purity of the nature free from falsity and the purity of the unchanging nature are nondual, not divided into two, without discrimination, and without cessation.

Because the unchanging nature is pure, the nature of equality is pure; because the nature of equality is pure, the unchanging nature is pure. Why? Because that purity of the unchanging nature and the purity of the nature of equality are nondual, not divided into two, without discrimination, and without cessation.

Because the nature of equality is pure, the nature free from arising is pure; because the nature free from arising is pure, the nature of equality is pure. Why? Because that purity of the nature of equality and the purity of the nature free from arising are nondual, not divided into two, without discrimination, and without cessation.

Because the nature free from arising is pure, the certainty of dharmas is pure; because the certainty of dharmas is pure, the nature free from arising is pure. Why? Because that purity of the nature free from arising and the purity of the certainty of dharmas are nondual, not divided into two, without discrimination, and without cessation.

Because the certainty of dharmas is pure, the abiding nature of dharmas is pure; because the abiding nature of dharmas is pure, the certainty of dharmas is pure. Why? Because that purity of the certainty of dharmas and the purity of the abiding nature of dharmas are nondual, not divided into two, without discrimination, and without cessation.

Because the abiding nature of dharmas is pure, ultimate reality is pure; because ultimate reality is pure, the abiding nature of dharmas is pure. Why? Because that purity of the abiding nature of dharmas and the purity of ultimate reality are nondual, not divided into two, without discrimination, and without cessation.

Because ultimate reality is pure, the realm of space is pure; because the realm of space is pure, ultimate reality is pure. Why? Because that purity of ultimate reality and the purity of the realm of space are nondual, not divided into two, without discrimination, and without cessation.

Because the realm of space is pure, the inconceivable realm is pure; because the inconceivable realm is pure, the realm of space is pure. Why? Because that purity of the realm of space and the purity of the inconceivable realm are nondual, not divided into two, without discrimination, and without cessation.

Because the inconceivable realm is pure, the Noble Truth of suffering is pure; because the Noble Truth of suffering is pure, the inconceivable realm is pure. Why? Because that purity of the inconceivable realm and the purity of the Noble Truth of suffering are nondual, not divided into two, without discrimination, and without cessation.

Because the Noble Truth of suffering is pure, the Noble Truth of the origin of suffering is pure; because the Noble Truth of the origin of suffering is pure, the Noble Truth of suffering is pure. Why? Because that purity of the Noble Truth of suffering and the purity of the Noble Truth of the origin of suffering are nondual, not divided into two, without discrimination, and without cessation.

Because the Noble Truth of the origin of suffering is pure, the Noble Truth of cessation is pure; because the Noble Truth of cessation is pure, the Noble Truth of the origin of suffering is pure. Why? Because that purity of the Noble Truth of the origin of suffering and the purity of the Noble Truth of cessation are nondual, not divided into two, without discrimination, and without cessation.

Because the Noble Truth of cessation is pure, the Noble Truth of the path is pure; because the Noble Truth of the path is pure, the Noble Truth of cessation is pure. Why? Because that purity of the Noble Truth of cessation and the purity of the Noble Truth of the path are nondual, not divided into two, without discrimination, and without cessation.

Because the Noble Truth of the path is pure, the four meditative absorptions are pure; because the four meditative absorptions are pure, the Noble Truth of the path is pure. Why? Because that purity of the Noble Truth of the path and the purity of the four meditative absorptions are nondual, not divided into two, without discrimination, and without cessation.

Because the four meditative absorptions are pure, the four immeasurables are pure; because the four immeasurables are pure, the four meditative absorptions are pure. Why? Because that purity of the four meditative absorptions and the purity of the four immeasurables are nondual, not divided into two, without discrimination, and without cessation.

Because the four immeasurables are pure, the four formless attainments are pure; because the four formless attainments are pure, the four immeasurables are pure. Why? Because that purity of the four immeasurables and the purity of the four formless attainments are nondual, not divided into two, without discrimination, and without cessation.

Because the four formless attainments are pure, the eight liberations are pure; because the eight liberations are pure, the four formless attainments are pure. Why? Because that purity of the four formless attainments and the purity of the eight liberations are nondual, not divided into two, without discrimination, and without cessation.

Because the eight liberations are pure, the eight spheres of mastery are pure; because the eight spheres of mastery are pure, the eight liberations are pure. Why? Because that purity of the eight liberations and the purity of the eight spheres of mastery are nondual, not divided into two, without discrimination, and without cessation.

Because the eight spheres of mastery are pure, the nine successive attainments are pure; because the nine successive attainments are pure, the eight spheres of mastery are pure. Why? Because that purity of the eight spheres of mastery and the purity of the nine successive attainments are nondual, not divided into two, without discrimination, and without cessation.

Because the nine successive attainments are pure, the ten totalities are pure; because the ten totalities are pure, the nine successive attainments are pure. Why? Because that purity of the nine successive attainments and the purity of the ten totalities are nondual, not divided into two, without discrimination, and without cessation.

Because the ten universal spheres are pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, the ten universal spheres are pure. Why? Because the purity of the ten universal spheres and the purity of the four foundations of mindfulness are nondual, not divided into two, without distinction, and without cessation.

Because the four foundations of mindfulness are pure, the four right efforts are pure; because the four right efforts are pure, the four foundations of mindfulness are pure. Why? Because the purity of the four foundations of mindfulness and the purity of the four right efforts are nondual, not divided into two, without distinction, and without cessation.

Because the four right efforts are pure, the four bases of spiritual power are pure; because the four bases of spiritual power are pure, the four right efforts are pure. Why? Because the purity of the four right efforts and the purity of the four bases of spiritual power are nondual, not divided into two, without distinction, and without cessation.

Because the four bases of spiritual power are pure, the five faculties are pure; because the five faculties are pure, the four bases of spiritual power are pure. Why? Because the purity of the four bases of spiritual power and the purity of the five faculties are nondual, not divided into two, without distinction, and without cessation.

Because the five faculties are pure, the five powers are pure; because the five powers are pure, the five faculties are pure. Why? Because the purity of the five faculties and the purity of the five powers are nondual, not divided into two, without distinction, and without cessation.

Because the five powers are pure, the seven factors of enlightenment are pure; because the seven factors of enlightenment are pure, the five powers are pure. Why? Because the purity of the five powers and the purity of the seven factors of enlightenment are nondual, not divided into two, without distinction, and without cessation.

Because the seven factors of enlightenment are pure, the eight factors of the Noble Path are pure; because the eight factors of the Noble Path are pure, the seven factors of enlightenment are pure. Why? Because the purity of the seven factors of enlightenment and the purity of the eight factors of the Noble Path are nondual, not divided into two, without distinction, and without cessation.

Because the eight factors of the Noble Path are pure, the liberation-gate of emptiness is pure; because the liberation-gate of emptiness is pure, the eight factors of the Noble Path are pure. Why? Because the purity of the eight factors of the Noble Path and the purity of the liberation-gate of emptiness are nondual, not divided into two, without distinction, and without cessation.

Because the liberation-gate of emptiness is pure, the liberation-gate of signlessness is pure; because the liberation-gate of signlessness is pure, the liberation-gate of emptiness is pure. Why? Because the purity of the liberation-gate of emptiness and the purity of the liberation-gate of signlessness are nondual, not divided into two, without distinction, and without cessation.

Because the liberation-gate of signlessness is pure, the liberation-gate of wishlessness is pure; because the liberation-gate of wishlessness is pure, the liberation-gate of signlessness is pure. Why? Because the purity of the liberation-gate of signlessness and the purity of the liberation-gate of wishlessness are nondual, not divided into two, without distinction, and without cessation.

Because the liberation-gate of wishlessness is pure, the ten bodhisattva grounds are pure; because the ten bodhisattva grounds are pure, the liberation-gate of wishlessness is pure. Why? Because the purity of the liberation-gate of wishlessness and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation.

Because the ten bodhisattva grounds are pure, the five kinds of eyes are pure; because the five kinds of eyes are pure, the ten bodhisattva grounds are pure. Why? Because the purity of the ten bodhisattva grounds and the purity of the five kinds of eyes are nondual, not divided into two, without distinction, and without cessation. Because the five kinds of eyes are pure, the six superknowledges are pure; because the six superknowledges are pure, the five kinds of eyes are pure. Why? Because the purity of the five kinds of eyes and the purity of the six superknowledges are nondual, not divided into two, without distinction, and without cessation.

Because the six superknowledges are pure, the ten powers of a Buddha are pure; because the ten powers of a Buddha are pure, the six superknowledges are pure. Why? Because the purity of the six superknowledges and the purity of the ten powers of a Buddha are nondual, not divided into two, without distinction, and without cessation.

Because the ten powers of a Buddha are pure, the four fearlessnesses are pure; because the four fearlessnesses are pure, the ten powers of a Buddha are pure. Why? Because the purity of the ten powers of a Buddha and the purity of the four fearlessnesses are nondual, not divided into two, without distinction, and without cessation.

Because the four fearlessnesses are pure, the four unobstructed knowledges are pure; because the four unobstructed knowledges are pure, the four fearlessnesses are pure. Why? Because the purity of the four fearlessnesses and the purity of the four unobstructed knowledges are nondual, not divided into two, without distinction, and without cessation.

Because the four unobstructed knowledges are pure, great loving-kindness is pure; because great loving-kindness is pure, the four unobstructed knowledges are pure. Why? Because the purity of the four unobstructed knowledges and the purity of great loving-kindness are nondual, not divided into two, without distinction, and without cessation.

Because great loving-kindness is pure, great compassion is pure; because great compassion is pure, great loving-kindness is pure. Why? Because the purity of great loving-kindness and the purity of great compassion are nondual, not divided into two, without distinction, and without cessation.

Because great compassion is pure, great sympathetic joy is pure; because great sympathetic joy is pure, great compassion is pure. Why? Because the purity of great compassion and the purity of great sympathetic joy are nondual, not divided into two, without distinction, and without cessation.

Because great sympathetic joy is pure, great equanimity is pure; because great equanimity is pure, great sympathetic joy is pure. Why? Because the purity of great sympathetic joy and the purity of great equanimity are nondual, not divided into two, without distinction, and without cessation.

Because great equanimity is pure, the eighteen distinctive qualities of a Buddha are pure; because the eighteen distinctive qualities of a Buddha are pure, great equanimity is pure. Why? Because the purity of great equanimity and the purity of the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation.

Because the eighteen distinctive qualities of a Buddha are pure, the quality of never losing mindfulness is pure; because the quality of never losing mindfulness is pure, the eighteen distinctive qualities of a Buddha are pure. Why? Because the purity of the eighteen distinctive qualities of a Buddha and the purity of the quality of never losing mindfulness are nondual, not divided into two, without distinction, and without cessation.

Because the quality of never losing mindfulness is pure, the nature of constant equanimity is pure; because the nature of constant equanimity is pure, the quality of never losing mindfulness is pure. Why? Because the purity of the quality of never losing mindfulness and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation.

Because the nature of perpetual equanimity is pure, the knowledge of all things is pure; because the knowledge of all things is pure, the nature of perpetual equanimity is pure. Why? Because that purity of the nature of perpetual equanimity and the purity of the knowledge of all things are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the knowledge of all things is pure, the knowledge of the aspects of the paths is pure; because the knowledge of the aspects of the paths is pure, the knowledge of all things is pure. Why? Because that purity of the knowledge of all things and the purity of the knowledge of the aspects of the paths are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the knowledge of the aspects of the paths is pure, the knowledge of all aspects is pure; because the knowledge of all aspects is pure, the knowledge of the aspects of the paths is pure. Why? Because that purity of the knowledge of the aspects of the paths and the purity of the knowledge of all aspects are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the knowledge of all aspects is pure, all dharani gateways are pure; because all dharani gateways are pure, the knowledge of all aspects is pure. Why? Because that purity of the knowledge of all aspects and the purity of all dharani gateways are nondual, not divided into two, without discrimination, and without cessation or annihilation. Because all dharani gateways are pure, all samadhi gateways are pure; because all samadhi gateways are pure, all dharani gateways are pure. Why? Because that purity of all dharani gateways and the purity of all samadhi gateways are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because all samadhi gateways are pure, the fruit of stream-entry is pure; because the fruit of stream-entry is pure, all samadhi gateways are pure. Why? Because that purity of all samadhi gateways and the purity of the fruit of stream-entry are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the fruit of stream-entry is pure, the fruit of once-returning is pure; because the fruit of once-returning is pure, the fruit of stream-entry is pure. Why? Because that purity of the fruit of stream-entry and the purity of the fruit of once-returning are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the fruit of once-returning is pure, the fruit of non-returning is pure; because the fruit of non-returning is pure, the fruit of once-returning is pure. Why? Because that purity of the fruit of once-returning and the purity of the fruit of non-returning are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the fruit of non-returning is pure, the fruit of arhatship is pure; because the fruit of arhatship is pure, the fruit of non-returning is pure. Why? Because that purity of the fruit of non-returning and the purity of the fruit of arhatship are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the fruit of arhatship is pure, the attainment of a Pratyekabuddha is pure; because the attainment of a Pratyekabuddha is pure, the fruit of arhatship is pure. Why? Because that purity of the fruit of arhatship and the purity of the attainment of a Pratyekabuddha are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because the attainment of a Pratyekabuddha is pure, all practices of great bodhisattvas are pure; because all practices of great bodhisattvas are pure, the attainment of a Pratyekabuddha is pure. Why? Because that purity of the attainment of a Pratyekabuddha and the purity of all practices of great bodhisattvas are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Because all practices of great bodhisattvas are pure, the unsurpassed perfect enlightenment of all Buddhas is pure; because the unsurpassed perfect enlightenment of all Buddhas is pure, all practices of great bodhisattvas are pure. Why? Because that purity of all practices of great bodhisattvas and the purity of the unsurpassed perfect enlightenment of all Buddhas are nondual, not divided into two, without discrimination, and without cessation or annihilation.

Fascicle 204

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