大般若波羅蜜多經

XXXV. CHAPTER: PRAISE OF PURITY

01

At that time, the Venerable Shariputra said to the Buddha:

“World-Honored One! Such purity is exceedingly profound.”

The Buddha said, “Such is ultimate purity.”

Shariputra asked:

“What dharmas are ultimately pure, such that this purity is said to be exceedingly profound?”

The Buddha said, “Shariputra! Because form is ultimately pure, this purity is said to be exceedingly profound; because feeling, perception, formations, and consciousness are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the eye ayatana is ultimately pure, this purity is said to be exceedingly profound; because the ear, nose, tongue, body, and mind ayatanas are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the form ayatana is ultimately pure, this purity is said to be exceedingly profound; because the sound, odor, taste, tangible object, and mental-object ayatanas are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the eye dhatu is ultimately pure, this purity is said to be exceedingly profound; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the ear dhatu is ultimately pure, this purity is said to be exceedingly profound; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the nose dhatu is ultimately pure, this purity is said to be exceedingly profound; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the tongue dhatu is ultimately pure, this purity is said to be exceedingly profound; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the body dhatu is ultimately pure, this purity is said to be exceedingly profound; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the mind dhatu is ultimately pure, this purity is said to be exceedingly profound; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the earth dhatu is ultimately pure, this purity is said to be exceedingly profound; because the water, fire, wind, space, and consciousness dhatus are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because ignorance is ultimately pure, this purity is said to be exceedingly profound; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the perfection of generosity is ultimately pure, this purity is said to be exceedingly profound; because the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because emptiness of internal dharmas is ultimately pure, this purity is said to be exceedingly profound; because emptiness of external dharmas, emptiness of internal and external dharmas, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned dharmas, emptiness of unconditioned dharmas, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of the unchanging, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because suchness is ultimately pure, this purity is said to be exceedingly profound; because the Dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the Noble Truth of suffering is ultimately pure, this purity is said to be exceedingly profound; because the Noble Truths of the origin of suffering, cessation, and the path are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the four meditative absorptions are ultimately pure, this purity is said to be exceedingly profound; because the four immeasurables and the four formless attainments are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the eight liberations are ultimately pure, this purity is said to be exceedingly profound; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the four establishments of mindfulness are ultimately pure, this purity is said to be exceedingly profound; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the Dharma gateway of liberation through emptiness is ultimately pure, this purity is said to be exceedingly profound; because the Dharma gateways of liberation through signlessness and wishlessness are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the ten bodhisattva bhumis are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the five kinds of eyes are ultimately pure, this purity is said to be exceedingly profound; because the six superknowledges are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the ten powers of a Buddha are ultimately pure, this purity is said to be exceedingly profound; because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen exclusive qualities of a Buddha are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the Dharma of never losing mindfulness is ultimately pure, this purity is said to be exceedingly profound; because the nature of perpetual equanimity is ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the knowledge of all things is ultimately pure, this purity is said to be exceedingly profound; because the knowledge of all aspects of the paths and the knowledge of all aspects are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because all dharani gateways are ultimately pure, this purity is said to be exceedingly profound; because all samadhi gateways are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the fruit of stream-entry is ultimately pure, this purity is said to be exceedingly profound; because the fruits of once-returning, non-returning, and arhatship are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the fruit of a pratyekabuddha is ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because all practices of great bodhisattvas are ultimately pure, this purity is said to be exceedingly profound.

“Shariputra! Because the supreme awakening of all Buddhas is ultimately pure, this purity is said to be exceedingly profound.”

Then Shariputra again said to the Buddha:

“World-Honored One! Such purity is exceedingly luminous.”

The Buddha said, “Such is ultimate purity.”

Shariputra asked the Buddha:

“What dharmas are ultimately pure, such that this purity is said to be exceedingly luminous?”

The Buddha said:

“Śāriputra! Because prajnaparamita is ultimately pure, this purity is said to be exceedingly radiant; because the paramitas of meditative concentration, diligence, patience, moral discipline, and generosity are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because inner emptiness is ultimately pure, this purity is said to be exceedingly radiant; because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, ultimate-truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, boundless emptiness, emptiness of dispersion, emptiness of non-change, emptiness of intrinsic nature, emptiness of individual characteristics, emptiness of common characteristics, emptiness of all dharmas, emptiness of the unobtainable, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because suchness is ultimately pure, this purity is said to be exceedingly radiant; because the dharma realm, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the Noble Truth of suffering is ultimately pure, this purity is said to be exceedingly radiant; because the Noble Truths of the origin of suffering, its cessation, and the path are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the four meditative absorptions are ultimately pure, this purity is said to be exceedingly radiant; because the four immeasurables and the four formless concentrations are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the eight liberations are ultimately pure, this purity is said to be exceedingly radiant; because the eight spheres of mastery, the nine successive concentrations, and the ten spheres of totality are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the four foundations of mindfulness are ultimately pure, this purity is said to be exceedingly radiant; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the emptiness gateway to liberation is ultimately pure, this purity is said to be exceedingly radiant; because the signless and wishless gateways to liberation are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the ten bodhisattva grounds are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the five kinds of eyes are ultimately pure, this purity is said to be exceedingly radiant; because the six superknowledges are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the Buddha’s ten powers are ultimately pure, this purity is said to be exceedingly radiant; because the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the Dharma of never losing mindfulness is ultimately pure, this purity is said to be exceedingly radiant; because the nature of constant equanimity is ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the knowledge of all things is ultimately pure, this purity is said to be exceedingly radiant; because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because all dharani gateways are ultimately pure, this purity is said to be exceedingly radiant; because all samadhi gateways are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the fruit of stream-entry is ultimately pure, this purity is said to be exceedingly radiant; because the fruits of once-returning, non-returning, and arhatship are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the realization of a pratyekabuddha is ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because all the practices of great bodhisattvas are ultimately pure, this purity is said to be exceedingly radiant.

“Śāriputra! Because the unsurpassed awakening of all Buddhas is ultimately pure, this purity is said to be exceedingly radiant.”

At that time, Śāriputra again addressed the Buddha:

“Blessed One! Such purity neither changes nor continues.”

The Buddha said, “Thus it is ultimately pure.”

Śāriputra addressed the Buddha:

“Because which dharmas are ultimately pure is this purity said neither to change nor to continue?”

The Buddha said, “Śāriputra! Because form is ultimately pure, this purity is said neither to change nor to continue; because feeling, perception, formations, and consciousness are ultimately pure, this purity is said neither to change nor to continue.

“Śāriputra! Because the eye ayatana is ultimately pure, this purity is said neither to change nor to continue; because the ear, nose, tongue, body, and mind ayatanas are ultimately pure, this purity is said neither to change nor to continue.

“Śāriputra! Because the form ayatana is ultimately pure, this purity is said neither to change nor to continue; because the sound, odor, taste, tangible object, and mental-object ayatanas are ultimately pure, this purity is said neither to change nor to continue.

“Śāriputra! Because the eye dhatu is ultimately pure, this purity is said neither to change nor to continue; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are ultimately pure, this purity is said neither to change nor to continue.

“Śāriputra! Because the ear dhatu is ultimately pure, this purity is said neither to change nor to continue; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are ultimately pure, this purity is said neither to change nor to continue.

“Śāriputra! Because the nose dhatu is ultimately pure, this purity is said neither to change nor to continue; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are ultimately pure, this purity is said neither to change nor to continue.

“Śāriputra! Because the tongue dhatu is ultimately pure, this purity is said neither to change nor to continue; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition are ultimately pure, this purity is said neither to change nor to continue.

“Śāriputra! Because the body dhatu is ultimately pure, this purity is said neither to change nor to continue; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition are ultimately pure, this purity is said neither to change nor to continue.

“Śāriputra! Because the mind dhatu is ultimately pure, this purity is said neither to change nor to continue; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition are ultimately pure, this purity is said neither to change nor to continue.”

Śāriputra! Because the earth element is ultimately pure, it is said that this purity neither changes nor continues; because the water, fire, wind, space, and consciousness elements are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because ignorance is ultimately pure, it is said that this purity neither changes nor continues; because formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the perfection of generosity is ultimately pure, it is said that this purity neither changes nor continues; because the perfections of pure ethical discipline, patient acceptance, diligence, meditation, and prajnaparamita are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the emptiness of the internal is ultimately pure, it is said that this purity neither changes nor continues; because the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of essential nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unattainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are ultimately pure,

it is said that this purity neither changes nor continues.

Śāriputra! Because suchness is ultimately pure, it is said that this purity neither changes nor continues; because the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature transcending birth, the fixed order of dharmas, the abiding order of dharmas, the true limit, the realm of space, and the inconceivable realm are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the Noble Truth of suffering is ultimately pure, it is said that this purity neither changes nor continues; because the Noble Truths of the origin, cessation, and path are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the four meditative absorptions are ultimately pure, it is said that this purity neither changes nor continues; because the four immeasurables and the four formless attainments are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the eight liberations are ultimately pure, it is said that this purity neither changes nor continues; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the four foundations of mindfulness are ultimately pure, it is said that this purity neither changes nor continues; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold Noble Path are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the liberation gateway of emptiness is ultimately pure, it is said that this purity neither changes nor continues; because the liberation gateways of signlessness and wishlessness are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the ten bodhisattva bhumis are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the five kinds of eyes are ultimately pure, it is said that this purity neither changes nor continues; because the six superknowledges are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the ten powers of a Buddha are ultimately pure, it is said that this purity neither changes nor continues; because 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 are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the Dharma of never losing mindfulness is ultimately pure, it is said that this purity neither changes nor continues; because the nature of constant equanimity is ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the knowledge of all things is ultimately pure, it is said that this purity neither changes nor continues; because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because all dharani gateways are ultimately pure, it is said that this purity neither changes nor continues; because all samadhi gateways are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the fruit of stream-entry is ultimately pure, it is said that this purity neither changes nor continues; because the fruits of once-returning, non-returning, and arhatship are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the fruit of a pratyekabuddha is ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because all the practices of great bodhisattvas are ultimately pure, it is said that this purity neither changes nor continues.

Śāriputra! Because the supreme awakening of all Buddhas is ultimately pure, it is said that this purity neither changes nor continues.

At that time, Śāriputra again addressed the Buddha:

“Blessed One! Such purity is originally free from defilement.”

The Buddha said, “Thus it is ultimately pure.”

Śāriputra addressed the Buddha:

“Because which dharmas are ultimately pure is it said that this purity is originally free from defilement?”

The Buddha said:

“Śāriputra! Because form is ultimately pure, it is said that this purity is originally free from defilement; because feeling, perception, formations, and consciousness are ultimately pure, it is said that this purity is originally free from defilement.

“Śāriputra! Because the eye ayatana is ultimately pure, it is said that this purity is originally free from defilement; because the ear, nose, tongue, body, and mind ayatanas are ultimately pure, it is said that this purity is originally free from defilement.

“Śāriputra! Because the form ayatana is ultimately pure, it is said that this purity is originally free from defilement; because the sound, odor, taste, tangible object, and dharma ayatanas are ultimately pure, it is said that this purity is originally free from defilement.

“Śāriputra! Because the eye dhatu is ultimately pure, it is said that this purity is originally free from defilement; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition are ultimately pure, it is said that this purity is originally free from defilement.

“Śāriputra! Because the ear dhatu is ultimately pure, it is said that this purity is originally free from defilement; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition are ultimately pure, it is said that this purity is originally free from defilement.

“Śāriputra! Because the nose dhatu is ultimately pure, it is said that this purity is originally free from defilement; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition are ultimately pure, it is said that this purity is originally free from defilement.”

Śāriputra! Because the tongue dhatu is ultimately pure, that purity is said to have always been free from defilement; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the body dhatu is ultimately pure, that purity is said to have always been free from defilement; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the mind dhatu is ultimately pure, that purity is said to have always been free from defilement; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the earth dhatu is ultimately pure, that purity is said to have always been free from defilement; because the water, fire, wind, space, and consciousness dhatus are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because ignorance is ultimately pure, that purity is said to have always been free from defilement; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the perfection of generosity is ultimately pure, that purity is said to have always been free from defilement; because the perfections of pure conduct, patience, diligence, meditative concentration, and prajnaparamita are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the emptiness of internal phenomena is ultimately pure, that purity is said to have always been free from defilement; because 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 what is unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the ungraspable, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because suchness is ultimately pure, that purity is said to have always been free from defilement; because the dharmadhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature beyond arising, the fixed order of Dharma, the abiding order of Dharma, the limit of reality, the realm of space, and the inconceivable realm are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the Noble Truth of suffering is ultimately pure, that purity is said to have always been free from defilement; because the Noble Truths of the origin of suffering, cessation, and the path are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the four meditative absorptions are ultimately pure, that purity is said to have always been free from defilement; because the four immeasurables and the four formless attainments are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the eight liberations are ultimately pure, that purity is said to have always been free from defilement; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the four foundations of mindfulness are ultimately pure, that purity is said to have always been free from defilement; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the Dharma gateway of the liberation of emptiness is ultimately pure, that purity is said to have always been free from defilement; because the Dharma gateways of the liberations of signlessness and wishlessness are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the ten bodhisattva bhumis are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the five kinds of eyes are ultimately pure, that purity is said to have always been free from defilement; because the six superknowledges are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the ten powers of a Buddha are ultimately pure, that purity is said to have always been free from defilement; because the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the quality of never losing mindfulness is ultimately pure, that purity is said to have always been free from defilement; because the nature of constant equanimity is ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the knowledge of all things is ultimately pure, that purity is said to have always been free from defilement; because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because all dharani gateways are ultimately pure, that purity is said to have always been free from defilement; because all samadhi gateways are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the fruit of stream-entry is ultimately pure, that purity is said to have always been free from defilement; because the fruits of once-returning, non-returning, and arhatship are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the fruit of a pratyekabuddha is ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because all the practices of great bodhisattvas are ultimately pure, that purity is said to have always been free from defilement.

Śāriputra! Because the unsurpassed perfect awakening of all Buddhas is ultimately pure, that purity is said to have always been free from defilement.

At that time, Śāriputra again addressed the Buddha:

World-Honored One! Such purity is pure by intrinsic nature.

The Buddha said: So it is; it is ultimately pure.

Śāriputra addressed the Buddha:

Because which phenomena are ultimately pure is that purity said to be pure by intrinsic nature?

The Buddha said: Śāriputra! Because form is ultimately pure, that purity is said to be pure by intrinsic nature; because feeling, perception, formations, and consciousness are ultimately pure, that purity is said to be pure by intrinsic nature.

Śāriputra! Because the eye ayatana is ultimately pure, that purity is said to be pure by intrinsic nature; because the ear, nose, tongue, body, and mind ayatanas are ultimately pure, that purity is said to be pure by intrinsic nature.

Śāriputra! Because the form ayatana is ultimately pure, that purity is said to be pure by intrinsic nature; because the sound, odor, taste, tangible-object, and mental-object ayatanas are ultimately pure, that purity is said to be pure by intrinsic nature.

Śāriputra! Because the eye dhatu is ultimately pure, that purity is said to be pure by intrinsic nature; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are ultimately pure, that purity is said to be pure by intrinsic nature.

Śāriputra! Because the ear dhatu is ultimately pure, that purity is said to be pure by intrinsic nature; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are ultimately pure, that purity is said to be pure by intrinsic nature.

O Shariputra! Because the nose dhatu is ultimately pure, that purity is said to be pure in its intrinsic nature; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the tongue dhatu is ultimately pure, that purity is said to be pure in its intrinsic nature; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise with tongue-contact as condition are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the body dhatu is ultimately pure, that purity is said to be pure in its intrinsic nature; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings that arise with body-contact as condition are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the mind dhatu is ultimately pure, that purity is said to be pure in its intrinsic nature; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings that arise with mind-contact as condition are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the earth dhatu is ultimately pure, that purity is said to be pure in its intrinsic nature; because the water, fire, wind, space, and consciousness dhatus are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because ignorance is ultimately pure, that purity is said to be pure in its intrinsic nature; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the perfection of generosity is ultimately pure, that purity is said to be pure in its intrinsic nature; because the perfections of pure morality, patience, diligence, meditation, and prajnaparamita are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the emptiness of internal phenomena is ultimately pure, that purity is said to be pure in its intrinsic nature; because the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because suchness is ultimately pure, that purity is said to be pure in its intrinsic nature; because the dharma-dhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of phenomena, the abiding order of phenomena, the true limit, the realm of space, and the inconceivable realm are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the Noble Truth of suffering is ultimately pure, that purity is said to be pure in its intrinsic nature; because the Noble Truths of the origin of suffering, cessation, and the path are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the four meditative absorptions are ultimately pure, that purity is said to be pure in its intrinsic nature; because the four immeasurables and the four formless attainments are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the eight liberations are ultimately pure, that purity is said to be pure in its intrinsic nature; because the eight spheres of mastery, the nine successive meditative attainments, and the ten totalities are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the four foundations of mindfulness are ultimately pure, that purity is said to be pure in its intrinsic nature; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the liberation gateway of emptiness is ultimately pure, that purity is said to be pure in its intrinsic nature; because the liberation gateways of signlessness and wishlessness are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the ten bodhisattva bhumis are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the five kinds of eyes are ultimately pure, that purity is said to be pure in its intrinsic nature; because the six superknowledges are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the ten powers of a Buddha are ultimately pure, that purity is said to be pure in its intrinsic nature; because the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the Dharma of never losing mindfulness is ultimately pure, that purity is said to be pure in its intrinsic nature; because the nature of constant equanimity is ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the knowledge of all things is ultimately pure, that purity is said to be pure in its intrinsic nature; because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because all dharani gateways are ultimately pure, that purity is said to be pure in its intrinsic nature; because all samadhi gateways are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the fruit of stream-entry is ultimately pure, that purity is said to be pure in its intrinsic nature; because the fruits of once-returning, non-returning, and arhatship are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the fruit of pratyekabuddhahood is ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because all practices of great bodhisattvas are ultimately pure, that purity is said to be pure in its intrinsic nature.

O Shariputra! Because the unsurpassed awakening of the Buddhas is ultimately pure, that purity is said to be pure in its intrinsic nature.

At that time, Shariputra again addressed the Buddha:

“Blessed One! Such purity is neither apprehended nor contemplated.”

The Buddha said, “Such is ultimate purity.”

Shariputra addressed the Buddha:

“Because which phenomena are ultimately pure is that purity said to be neither apprehended nor contemplated?”

The Buddha said, “O Shariputra! Because form is ultimately pure, that purity is said to be neither apprehended nor contemplated; because feeling, perception, formations, and consciousness are ultimately pure, that purity is said to be neither apprehended nor contemplated.

“O Shariputra! Because the eye ayatana is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the ear, nose, tongue, body, and mind ayatanas are ultimately pure, that purity is said to be neither apprehended nor contemplated.

“O Shariputra! Because the form ayatana is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the sound, odor, taste, tangible-object, and mental-object ayatanas are ultimately pure, that purity is said to be neither apprehended nor contemplated.

“O Shariputra! Because the eye dhatu is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise with eye-contact as condition are ultimately pure, that purity is said to be neither apprehended nor contemplated.”

Śāriputra, because the ear dhatu is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the nose dhatu is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the tongue dhatu is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the body dhatu is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the mind dhatu is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the earth dhatu is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the water, fire, wind, space, and consciousness dhatus are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because ignorance is ultimately pure, that purity is said to be neither apprehended nor contemplated; because volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the perfection of generosity is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the emptiness of internal phenomena is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature,

and the emptiness of the self-nature of nonexistence are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because suchness is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the Dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of phenomena, the abiding of phenomena, the reality-limit, the realm of space, and the inconceivable realm are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the Noble Truth of suffering is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the Noble Truths of the origin, cessation, and path are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the four meditative absorptions are ultimately pure, that purity is said to be neither apprehended nor contemplated; because the four immeasurables and the four formless attainments are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the eight liberations are ultimately pure, that purity is said to be neither apprehended nor contemplated; because the eight spheres of mastery, the nine successive attainments, and the ten totalities are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the four establishments of mindfulness are ultimately pure, that purity is said to be neither apprehended nor contemplated; because the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Path are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the liberation gateway of emptiness is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the liberation gateways of signlessness and wishlessness are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the ten bodhisattva grounds are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the five kinds of eyes are ultimately pure, that purity is said to be neither apprehended nor contemplated; because the six superknowledges are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the Buddha’s ten powers are ultimately pure, that purity is said to be neither apprehended nor contemplated; because the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the Dharma of unerring mindfulness is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the nature of perpetual equanimity is ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the knowledge of all things is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the knowledge of the aspects of the paths and the knowledge of all aspects are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because all dharani gateways are ultimately pure, that purity is said to be neither apprehended nor contemplated; because all samadhi gateways are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the fruit of stream-entry is ultimately pure, that purity is said to be neither apprehended nor contemplated; because the fruits of once-returning, non-returning, and arhatship are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the fruit of the solitary buddhas is ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because all the practices of great bodhisattvas are ultimately pure, that purity is said to be neither apprehended nor contemplated.

Śāriputra, because the unsurpassed awakening of the Buddhas is ultimately pure, that purity is said to be neither apprehended nor contemplated.

At that time, Śāriputra again addressed the Buddha:

Blessed One, such purity neither arises nor becomes manifest.

The Buddha said: Such is ultimate purity.

Śāriputra addressed the Buddha:

Because which phenomena are ultimately pure is that purity said neither to arise nor to become manifest?

The Buddha said: Śāriputra, because form is ultimately pure, that purity is said neither to arise nor to become manifest; because feeling, perception, volitional formations, and consciousness are ultimately pure, that purity is said neither to arise nor to become manifest.

Śāriputra, because the eye ayatana is ultimately pure, that purity is said neither to arise nor to become manifest; because the ear, nose, tongue, body, and mind ayatanas are ultimately pure, that purity is said neither to arise nor to become manifest.

Śāriputra, because the form ayatana is ultimately pure, that purity is said neither to arise nor to become manifest; because the sound, odor, taste, tangible-object, and mental-object ayatanas are ultimately pure, that purity is said neither to arise nor to become manifest.

Śāriputra! Because the eye dhatu is ultimately pure, it is said that this purity neither arises nor manifests; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are ultimately pure, it is said that this purity neither arises nor manifests.

Śāriputra! Because the ear dhatu is ultimately pure, it is said that this purity neither arises nor manifests; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are ultimately pure, it is said that this purity neither arises nor manifests.

Śāriputra! Because the nose dhatu is ultimately pure, it is said that this purity neither arises nor manifests; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are ultimately pure, it is said that this purity neither arises nor manifests.

Śāriputra! Because the tongue dhatu is ultimately pure, it is said that this purity neither arises nor manifests; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are ultimately pure, it is said that this purity neither arises nor manifests.

Śāriputra! Because the body dhatu is ultimately pure, it is said that this purity neither arises nor manifests; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are ultimately pure, it is said that this purity neither arises nor manifests.

Śāriputra! Because the mind dhatu is ultimately pure, it is said that this purity neither arises nor manifests; because the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are ultimately pure, it is said that this purity neither arises nor manifests.

Śāriputra! Because the earth dhatu is ultimately pure, it is said that this purity neither arises nor manifests; because the water, fire, wind, space, and consciousness dhatus are ultimately pure, it is said that this purity neither arises nor manifests.

Śāriputra! Because ignorance is ultimately pure, it is said that this purity neither arises nor manifests; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are ultimately pure, it is said that this purity neither arises nor manifests.

Fascicle 285

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