大般若波羅蜜多經

13

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

Because the purity of activity and the purity of the body dhatu are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, bodily contact, and the feelings that arise with bodily contact as condition; the purity of the tangible-object dhatu through the feelings that arise with bodily contact as condition is precisely the purity of activity.

Why? Because the purity of activity and the purity of the tangible-object dhatu through the feelings that arise with bodily contact as condition are neither two nor divided into two, are neither differentiated nor annihilated.

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

Because the purity of activity and the purity of the mind dhatu are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity is precisely the purity of the mental-object dhatu, the mind-consciousness dhatu, mental contact, and the feelings that arise with mental contact as condition; the purity of the mental-object dhatu through the feelings that arise with mental contact as condition is precisely the purity of activity.

Why? Because the purity of activity and the purity of the mental-object dhatu through the feelings that arise with mental contact as condition are neither two nor divided into two, are neither differentiated nor annihilated.

Subhuti! The purity of activity is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of activity. Why? Because the purity of activity and the purity of the earth dhatu are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity 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 activity. Why? Because the purity of activity and the purity of the water, fire, wind, space, and consciousness dhatus are neither two nor divided into two, are neither differentiated nor annihilated.

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

Because the purity of activity and the purity of ignorance are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity is precisely the purity of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of activity.

Why? Because the purity of activity and the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are neither two nor divided into two, are neither differentiated nor annihilated.

Subhuti! The purity of the perfection of generosity is precisely the purity of activity; the purity of the perfection of generosity is precisely the purity of activity. Why? Because the purity of activity and the purity of the perfection of generosity are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity is precisely the purity of the perfections of ethical discipline, patience, vigor, meditation, and prajnaparamita; the purity of the perfection of ethical discipline through prajnaparamita is precisely the purity of activity. Why? Because the purity of activity and the purity of the perfection of ethical discipline through prajnaparamita are neither two nor divided into two, are neither differentiated nor annihilated.

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

Because the purity of activity and the purity of the emptiness of internal phenomena are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity is precisely the purity of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence,

the emptiness of 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 activity.

Why? Because the purity of activity and the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence are neither two nor divided into two, are neither differentiated nor annihilated.

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

Because the purity of activity and the purity of suchness are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity is precisely the purity of the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding nature of phenomena, the true limit, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of activity.

Why? Because the purity of activity and the purity of the dharma-dhatu through the inconceivable realm are neither two nor divided into two, are neither differentiated nor annihilated.

Subhuti! The purity of activity is precisely the purity of the Noble Truth of suffering; the purity of the Noble Truth of suffering is precisely the purity of activity. Why? Because the purity of activity and the purity of the Noble Truth of suffering are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity is precisely the purity of the Noble Truths of the origin, cessation, and path; the purity of the Noble Truths of the origin, cessation, and path is precisely the purity of activity. Why? Because the purity of activity and the purity of the Noble Truths of the origin, cessation, and path are neither two nor divided into two, are neither differentiated nor annihilated.

Subhuti! The purity of activity is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of activity. Why? Because the purity of activity and the purity of the four dhyanas are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity is precisely the purity of the four immeasurables and the four formless concentrations; the purity of the four immeasurables and the four formless concentrations is precisely the purity of activity. Why? Because the purity of activity and the purity of the four immeasurables and the four formless concentrations are neither two nor divided into two, are neither differentiated nor annihilated.

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

Because the purity of activity and the purity of the eight liberations are neither two nor divided into two, are neither differentiated nor annihilated. The purity of activity is precisely the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities; the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities is precisely the purity of activity.

Why? Because the purity of activity and the purity of the eight spheres of mastery, the nine successive concentrations, and the ten totalities are neither two nor divided into two, are neither differentiated nor annihilated.

Good Existence! Purity of volitional formations is precisely purity of the four foundations of mindfulness; purity of the four foundations of mindfulness is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the four foundations of mindfulness are nondual, not divided into two, without distinction, and without cessation. Purity of volitional formations is precisely purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path; purity of the four right efforts through the eightfold noble path—the four right efforts through the eightfold noble path—is nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of the liberation gateway of emptiness; purity of the liberation gateway of emptiness is precisely purity of volitional formations. Why?

Because that purity of volitional formations and purity of the liberation gateway of emptiness are nondual, not divided into two, without distinction, and without cessation. Purity of volitional formations is precisely purity of the liberation gateways of signlessness and wishlessness; purity of the liberation gateways of signlessness and wishlessness is precisely purity of volitional formations. Why?

Because that purity of volitional formations and purity of the liberation gateways of signlessness and wishlessness are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of the ten bodhisattva grounds; purity of the ten bodhisattva grounds is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of the five kinds of eyes; purity of the five kinds of eyes is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the five kinds of eyes are nondual, not divided into two, without distinction, and without cessation. Purity of volitional formations is precisely purity of the six superknowledges; purity of the six superknowledges is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the six superknowledges are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of the ten powers of a Buddha; purity of the ten powers of a Buddha is precisely purity of volitional formations. Why?

Because that purity of volitional formations and purity of the ten powers of a Buddha are nondual, not divided into two, without distinction, and without cessation. Purity of volitional formations is precisely purity of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely purity of volitional formations.

Why? Because that purity of volitional formations and purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of the quality of never forgetting; purity of the quality of never forgetting is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the quality of never forgetting are nondual, not divided into two, without distinction, and without cessation. Purity of volitional formations is precisely purity of the nature of constant equanimity; purity of the nature of constant equanimity is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of the knowledge of all things; purity of the knowledge of all things is precisely purity of volitional formations. Why?

Because that purity of volitional formations and purity of the knowledge of all things are nondual, not divided into two, without distinction, and without cessation. Purity of volitional formations is precisely purity of the knowledge of the aspects of the paths and the knowledge of all aspects; purity of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely purity of volitional formations.

Why? Because that purity of volitional formations and purity of the knowledge of the aspects of the paths and the knowledge of all aspects are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of all dharani gateways; purity of all dharani gateways is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of all dharani gateways are nondual, not divided into two, without distinction, and without cessation. Purity of volitional formations is precisely purity of all samadhi gateways; purity of all samadhi gateways is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of all samadhi gateways are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of the fruit of stream-entry; purity of the fruit of stream-entry is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the fruit of stream-entry are nondual, not divided into two, without distinction, and without cessation. Purity of volitional formations is precisely purity of the fruits of once-returning, non-returning, and arhatship; purity of the fruits of once-returning, non-returning, and arhatship is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of the fruit of a pratyekabuddha; purity of the fruit of a pratyekabuddha is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the fruit of a pratyekabuddha are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of all the practices of great bodhisattvas; purity of all the practices of great bodhisattvas is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of all the practices of great bodhisattvas are nondual, not divided into two, without distinction, and without cessation.

Good Existence! Purity of volitional formations is precisely purity of the unsurpassed enlightenment of the Buddhas; purity of the unsurpassed enlightenment of the Buddhas is precisely purity of volitional formations. Why? Because that purity of volitional formations and purity of the unsurpassed enlightenment of the Buddhas are nondual, not divided into two, without distinction, and without cessation.

Furthermore, Good Existence! Purity of feeling is precisely purity of form; purity of form is precisely purity of feeling. Why? Because that purity of feeling and purity of form are nondual, not divided into two, without distinction, and without cessation. Purity of feeling is precisely purity of feeling, perception, volitional formations, and consciousness; purity of feeling, perception, volitional formations, and consciousness is precisely purity of feeling. Why? Because that purity of feeling and purity of feeling, perception, volitional formations, and consciousness are nondual, not divided into two, without distinction, and without cessation.

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

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

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

Because that purity of reception and the purity of the eye dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of reception is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as their condition; the purity of the form dhatu through the feelings that arise with eye-contact as their condition is precisely the purity of reception.

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

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

Because that purity of reception and the purity of the ear dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of reception is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as their condition; the purity of the sound dhatu through the feelings that arise with ear-contact as their condition is precisely the purity of reception.

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

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

Because that purity of reception and the purity of the nose dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of reception is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as their condition; the purity of the odor dhatu through the feelings that arise with nose-contact as their condition is precisely the purity of reception.

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

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

Because that purity of reception and the purity of the tongue dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of reception is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as their condition; the purity of the taste dhatu through the feelings that arise with tongue-contact as their condition is precisely the purity of reception.

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

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

Because that purity of reception and the purity of the body dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of reception is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as their condition; the purity of the tangible-object dhatu through the feelings that arise with body-contact as their condition is precisely the purity of reception.

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

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

Because that purity of reception and the purity of the mind dhatu are nondual, not divided into two, without distinction, and without cessation. The purity of reception is precisely the purity of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as their condition; the purity of the mental-object dhatu through the feelings that arise with mind-contact as their condition is precisely the purity of reception.

Why? Because that purity of reception and the purity of the mental-object dhatu through the feelings that arise with mind-contact as their condition are nondual, not divided into two, without distinction, and without cessation.

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

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

Because that purity of reception and the purity of ignorance are nondual, not divided into two, without distinction, and without cessation. The purity of reception is precisely the purity of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress; the purity of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress is precisely the purity of reception.

Why? Because that purity of reception and the purity of volitional formations through aging and death, sorrow, lamentation, suffering, grief, and distress are nondual, not divided into two, without distinction, and without cessation.

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

Because this purity of receiving and the purity of the perfection of generosity are not two, not divided into two, not differentiated, and not severed or annihilated. The purity of receiving 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 receiving.

Why? Because this purity of receiving and the purity of the perfection of ethical discipline through the purity of prajnaparamita are not two, not divided into two, not differentiated, and not severed or annihilated.

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

Because this purity of receiving and the purity of internal emptiness are not two, not divided into two, not differentiated, and not severed or annihilated. The purity of receiving is precisely the purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of intrinsic nature, the emptiness of individual 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; the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence is precisely the purity of receiving.

Why? Because this purity of receiving and the purity of external emptiness through the purity of the emptiness of the self-nature of nonexistence are not two, not divided into two, not differentiated, and not severed or annihilated.

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

Because this purity of receiving and the purity of suchness are not two, not divided into two, not differentiated, and not severed or annihilated. The purity of receiving is precisely the purity of the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm; the purity of the dharma realm through the purity of the inconceivable realm is precisely the purity of receiving.

Why? Because this purity of receiving and the purity of the dharma realm through the purity of the inconceivable realm are not two, not divided into two, not differentiated, and not severed or annihilated.

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

Because this purity of receiving and the purity of the Noble Truth of suffering are not two, not divided into two, not differentiated, and not severed or annihilated. The purity of receiving is precisely the purity of the Noble Truths of the origin of suffering, its cessation, and the path; the purity of the Noble Truths of the origin of suffering, its cessation, and the path is precisely the purity of receiving. Why?

Because this purity of receiving and the purity of the Noble Truths of the origin of suffering, its cessation, and the path are not two, not divided into two, not differentiated, and not severed or annihilated.

Subhuti! The purity of receiving is precisely the purity of the four meditative concentrations; the purity of the four meditative concentrations is precisely the purity of receiving. Why? Because this purity of receiving and the purity of the four meditative concentrations are not two, not divided into two, not differentiated, and not severed or annihilated. The purity of receiving 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 receiving. Why? Because this purity of receiving and the purity of the four immeasurables and the four formless attainments are not two, not divided into two, not differentiated, and not severed or annihilated.

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

Because this purity of receiving and the purity of the eight liberations are not two, not divided into two, not differentiated, and not severed or annihilated. The purity of receiving is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is precisely the purity of receiving.

Why? Because this purity of receiving and the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are not two, not divided into two, not differentiated, and not severed or annihilated.

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

Because this purity of receiving and the purity of the four foundations of mindfulness are not two, not divided into two, not differentiated, and not severed or annihilated. The purity of receiving 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 receiving.

Why? Because this purity of receiving and the purity of the four right efforts through the purity of the Noble Eightfold Path are not two, not divided into two, not differentiated, and not severed or annihilated.

Subhuti! The purity of receiving is precisely the purity of the emptiness gateway to liberation; the purity of the emptiness gateway to liberation is precisely the purity of receiving. Why? Because this purity of receiving and the purity of the emptiness gateway to liberation are not two, not divided into two, not differentiated, and not severed or annihilated. The purity of receiving is precisely the purity of the signlessness and wishlessness gateways to liberation; the purity of the signlessness and wishlessness gateways to liberation is precisely the purity of receiving. Why? Because this purity of receiving and the purity of the signlessness and wishlessness gateways to liberation are not two, not divided into two, not differentiated, and not severed or annihilated.

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

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

Subhuti, the purity of apprehension is precisely the purity of the Buddha’s ten powers; the purity of the Buddha’s ten powers is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of the Buddha’s ten powers are not two, not divided into two, neither differentiated nor cut off.

The purity of apprehension 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 distinctive qualities of a Buddha; the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of the four fearlessnesses through the eighteen distinctive qualities of a Buddha are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of apprehension is precisely the purity of the Dharma of never losing mindfulness; the purity of the Dharma of never losing mindfulness is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of the Dharma of never losing mindfulness are not two, not divided into two, neither differentiated nor cut off. The purity of apprehension is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of the nature of constant equanimity are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of apprehension is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of the knowledge of all things are not two, not divided into two, neither differentiated nor cut off. The purity of apprehension is precisely the purity of the knowledge of the aspects of the path and the knowledge of all aspects; the purity of the knowledge of the aspects of the path and the knowledge of all aspects is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of the knowledge of the aspects of the path and the knowledge of all aspects are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of apprehension is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of all dharani gateways are not two, not divided into two, neither differentiated nor cut off. The purity of apprehension is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of all samadhi gateways are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of apprehension is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of the fruit of stream-entry are not two, not divided into two, neither differentiated nor cut off. The purity of apprehension 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 apprehension. Why? Because this purity of apprehension and the purity of the fruits of once-returning, non-returning, and arhatship are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of apprehension is precisely the purity of the realization of a pratyekabuddha; the purity of the realization of a pratyekabuddha is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of the realization of a pratyekabuddha are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of apprehension 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 apprehension. Why? Because this purity of apprehension and the purity of all the practices of great bodhisattvas are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of apprehension is precisely the purity of the supreme awakening of all Buddhas; the purity of the supreme awakening of all Buddhas is precisely the purity of apprehension. Why? Because this purity of apprehension and the purity of the supreme awakening of all Buddhas are not two, not divided into two, neither differentiated nor cut off.

Furthermore, Subhuti, the purity of knowing is precisely the purity of form; the purity of form is precisely the purity of knowing. Why? Because this purity of knowing and the purity of form are not two, not divided into two, neither differentiated nor cut off. The purity of knowing is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of knowing. Why? Because this purity of knowing and the purity of feeling, perception, formations, and consciousness are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of knowing is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of knowing. Why? Because this purity of knowing and the purity of the eye ayatana are not two, not divided into two, neither differentiated nor cut off. The purity of knowing 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 knowing. Why? Because this purity of knowing and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of knowing is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of knowing. Why? Because this purity of knowing and the purity of the form ayatana are not two, not divided into two, neither differentiated nor cut off. The purity of knowing is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of knowing. Why? Because this purity of knowing and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of knowing is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of knowing. Why? Because this purity of knowing and the purity of the eye dhatu are not two, not divided into two, neither differentiated nor cut off. The purity of knowing is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising in dependence upon eye-contact; the purity of the form dhatu through the feelings arising in dependence upon eye-contact is precisely the purity of knowing. Why? Because this purity of knowing and the purity of the form dhatu through the feelings arising in dependence upon eye-contact are not two, not divided into two, neither differentiated nor cut off.

Subhuti, the purity of knowing is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of knowing. Why? Because this purity of knowing and the purity of the ear dhatu are not two, not divided into two, neither differentiated nor cut off. The purity of knowing is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising in dependence upon ear-contact; the purity of the sound dhatu through the feelings arising in dependence upon ear-contact is precisely the purity of knowing. Why? Because this purity of knowing and the purity of the sound dhatu through the feelings arising in dependence upon ear-contact are not two, not divided into two, neither differentiated nor cut off.

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

Because the purity of knowledge and the purity of the nose dhatu are not two, are not divided into two, are without discrimination, and are without cessation. The purity of knowledge is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition; the purity of the odor dhatu through the feelings arising with nose-contact as condition is precisely the purity of knowledge.

Why is this? Because the purity of knowledge and the purity of the odor dhatu through the feelings arising with nose-contact as condition are not two, are not divided into two, are without discrimination, and are without cessation.

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

Because the purity of knowledge and the purity of the tongue dhatu are not two, are not divided into two, are without discrimination, and are without cessation. The purity of knowledge 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 knowledge.

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

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

Because the purity of knowledge and the purity of the body dhatu are not two, are not divided into two, are without discrimination, and are without cessation. The purity of knowledge 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 knowledge.

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

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

Because the purity of knowledge and the purity of the mind dhatu are not two, are not divided into two, are without discrimination, and are without cessation. The purity of knowledge 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 knowledge.

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

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

Subhuti! The purity of knowledge is precisely the purity of ignorance; the purity of ignorance is precisely the purity of knowledge. Why is this?

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

Why is this? Because the purity of knowledge and the purity of formations through aging and death, sorrow, lamentation, pain, grief, and distress are not two, are not divided into two, are without discrimination, and are without cessation.

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

Because the purity of knowledge and the purity of the perfection of generosity are not two, are not divided into two, are without discrimination, and are without cessation. The purity of knowledge is precisely the purity of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita; the purity of the perfection of ethical discipline through prajnaparamita is precisely the purity of knowledge.

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

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

Because the purity of knowledge and the purity of the emptiness of internal phenomena are not two, are not divided into two, are without discrimination, and are without cessation. The purity of knowledge 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 the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the immutable, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence,

the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence; the purity of the emptiness of external phenomena through the emptiness of the intrinsic nature of nonexistence is precisely the purity of knowledge.

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

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

Because the purity of knowledge and the purity of suchness are not two, are not divided into two, are without discrimination, and are without cessation. The purity of knowledge is precisely the purity of the dharma-dhatu, the nature of phenomena, the nature free from falsity, the immutable nature, the nature of equality, the nature transcending arising, the certainty of phenomena, the abiding of phenomena, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the dharma-dhatu through the inconceivable realm is precisely the purity of knowledge.

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

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

Because the purity of knowledge and the purity of the Noble Truth of suffering are not two, are not divided into two, are without discrimination, and are without cessation. The purity of knowledge 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 knowledge.

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

Subhuti! The purity of knowledge is precisely the purity of the four dhyanas; the purity of the four dhyanas is precisely the purity of knowledge. Why? Because that purity of knowledge and the purity of the four dhyanas are nondual, not divided into two, without distinction, and without cessation. The purity of knowledge is precisely the purity of the four immeasurable states and the four formless concentrations; the purity of the four immeasurable states and the four formless concentrations is precisely the purity of knowledge. Why? Because that purity of knowledge and the purity of the four immeasurable states and the four formless concentrations are nondual, not divided into two, without distinction, and without cessation.

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

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

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

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

Because that purity of knowledge and the purity of the four foundations of mindfulness are nondual, not divided into two, without distinction, and without cessation. The purity of knowledge is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path; the purity of the four right efforts through the eightfold noble path is precisely the purity of knowledge.

Why? Because that purity of knowledge and the purity of the four right efforts through the eightfold noble path are nondual, not divided into two, without distinction, and without cessation.

Subhuti! The purity of knowledge is precisely the purity of the liberation gateway of emptiness; the purity of the liberation gateway of emptiness is precisely the purity of knowledge. Why? Because that purity of knowledge and the purity of the liberation gateway of emptiness are nondual, not divided into two, without distinction, and without cessation. The purity of knowledge 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 knowledge. Why? Because that purity of knowledge 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 knowledge is precisely the purity of the ten bodhisattva grounds; the purity of the ten bodhisattva grounds is precisely the purity of knowledge. Why? Because that purity of knowledge and the purity of the ten bodhisattva grounds are nondual, not divided into two, without distinction, and without cessation.

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