大般若波羅蜜多經

XXXV. CHAPTER ON PRAISING PURITY

02

Shariputra! Because the perfection of generosity is ultimately pure, it is said that such purity neither arises nor manifests; because the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because inner emptiness is ultimately pure, it is said that such purity neither arises nor manifests; because outer emptiness, inner-and-outer emptiness, the emptiness of emptiness, great emptiness, emptiness of the ultimate meaning, emptiness of the conditioned, emptiness of the unconditioned, 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 unapprehensible, emptiness of nonexistence, emptiness of self-nature, and emptiness of the self-nature of nonexistence are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because suchness is ultimately pure, it is said that such purity neither arises nor manifests; because the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of dharmas, the abiding order of dharmas, the limit of reality, the realm of space, and the inconceivable realm are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the Noble Truth of suffering is ultimately pure, it is said that such purity neither arises nor manifests; because the Noble Truths of the origin, cessation, and path are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the four meditative absorptions are ultimately pure, it is said that such purity neither arises nor manifests; because the four immeasurables and the four formless attainments are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the eight liberations are ultimately pure, it is said that such purity neither arises nor manifests; because the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the four foundations of mindfulness are ultimately pure, it is said that such purity neither arises nor manifests; 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 such purity neither arises nor manifests.

Shariputra! Because the emptiness gateway to liberation is ultimately pure, it is said that such purity neither arises nor manifests; because the signless and wishless gateways to liberation are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the ten bodhisattva bhumis are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the five kinds of eyes are ultimately pure, it is said that such purity neither arises nor manifests; because the six superknowledges are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the ten powers of a Buddha are ultimately pure, it is said that such purity neither arises nor manifests; because the four fearlessnesses, the four unhindered 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 such purity neither arises nor manifests.

Shariputra! Because the quality of never losing mindfulness is ultimately pure, it is said that such purity neither arises nor manifests; because the nature of constant equanimity is ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the knowledge of all things is ultimately pure, it is said that such purity neither arises nor manifests; because the knowledge of the aspects of paths and the knowledge of all aspects are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because all dharani gateways are ultimately pure, it is said that such purity neither arises nor manifests; because all samadhi gateways are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the fruit of stream-entry is ultimately pure, it is said that such purity neither arises nor manifests; because the fruits of once-returning, non-returning, and arhatship are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the attainment of a pratyekabuddha is ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because all the practices of great bodhisattvas are ultimately pure, it is said that such purity neither arises nor manifests.

Shariputra! Because the supreme awakening of the Buddhas is ultimately pure, it is said that such purity neither arises nor manifests.

At that time, Shariputra again addressed the Buddha:

“Blessed One! Such purity is not born in the Desire Realm.”

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

Shariputra asked:

“Why is such purity not born in the Desire Realm?”

The Buddha said, “Because the intrinsic nature of the Desire Realm is unapprehensible, such purity is not born in the Desire Realm.”

Shariputra again said, “Such purity is not born in the Form Realm.”

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

Shariputra asked, “Why is such purity not born in the Form Realm?”

The Buddha said, “Because the intrinsic nature of the Form Realm is unapprehensible, such purity is not born in the Form Realm.”

Shariputra again said, “Such purity is not born in the Formless Realm.”

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

Shariputra asked, “Why is such purity not born in the Formless Realm?”

The Buddha said, “Because the intrinsic nature of the Formless Realm is unapprehensible, such purity is not born in the Formless Realm.”

At that time, Shariputra again addressed the Buddha:

“Blessed One! Such purity is by nature without cognition.”

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

Shariputra asked:

“Why is such purity by nature without cognition?”

The Buddha said, “Because all dharmas are by nature dull and inert, such purity is by nature without cognition.”

Shariputra said, “The nature of form, being without cognition, is itself purity.”

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

Shariputra asked, “Why is the nature of form, being without cognition, itself purity?”

The Buddha said, “Because its individual characteristic is empty, the nature of form, being without cognition, is itself purity.”

Shariputra asked, “Are the natures of feeling, perception, formations, and consciousness, being without cognition, themselves purity?”

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

Shariputra asked, “Why are the natures of feeling, perception, formations, and consciousness, being without cognition, themselves purity?”

The Buddha said, “Because their individual characteristics are empty, the natures of feeling, perception, formations, and consciousness, being without cognition, are themselves purity.”

Shariputra said, “The nature of the eye ayatana, being without cognition, is itself purity.”

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

Shariputra asked, “Why is the nature of the eye ayatana, being without cognition, itself purity?”

The Buddha said, “Because its individual characteristic is empty, the nature of the eye ayatana, being without cognition, is itself purity.”

Shariputra said, “The natures of the ear, nose, tongue, body, and mind ayatanas, being without cognition, are themselves purity.”

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

Shariputra asked, “Why are the natures of the ear, nose, tongue, body, and mind ayatanas, being without cognition, themselves purity?”

The Buddha said: Because their own characteristics are empty, the nature of the ear, nose, tongue, body, and mind ayatanas, being without cognition, is purity.

Sariputra said: The nature of the form ayatana, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the form ayatana, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of the form ayatana, being without cognition, is purity.

Sariputra said: The nature of the sound, odor, taste, tangible-object, and dharma ayatanas, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the sound, odor, taste, tangible-object, and dharma ayatanas, being without cognition, purity?

The Buddha said: Because their own characteristics are empty, the nature of the sound, odor, taste, tangible-object, and dharma ayatanas, being without cognition, is purity.

Sariputra said: The nature of the eye dhatu, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the eye dhatu, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of the eye dhatu, being without cognition, is purity.

Sariputra said: The nature of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the form dhatu through to the feelings arising with eye-contact as condition, being without cognition, purity?

The Buddha said: Because their own characteristics are empty, the nature of the form dhatu through to the feelings arising with eye-contact as condition, being without cognition, is purity.

Sariputra said: The nature of the ear dhatu, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the ear dhatu, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of the ear dhatu, being without cognition, is purity.

Sariputra said: The nature of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the sound dhatu through to the feelings arising with ear-contact as condition, being without cognition, purity?

The Buddha said: Because their own characteristics are empty, the nature of the sound dhatu through to the feelings arising with ear-contact as condition, being without cognition, is purity.

Sariputra said: The nature of the nose dhatu, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the nose dhatu, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of the nose dhatu, being without cognition, is purity.

Sariputra said: The nature of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the odor dhatu through to the feelings arising with nose-contact as condition, being without cognition, purity?

The Buddha said: Because their own characteristics are empty, the nature of the odor dhatu through to the feelings arising with nose-contact as condition, being without cognition, is purity.

Sariputra said: The nature of the tongue dhatu, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the tongue dhatu, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of the tongue dhatu, being without cognition, is purity.

Sariputra said: The nature of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the taste dhatu through to the feelings arising with tongue-contact as condition, being without cognition, purity?

The Buddha said: Because their own characteristics are empty, the nature of the taste dhatu through to the feelings arising with tongue-contact as condition, being without cognition, is purity.

Sariputra said: The nature of the body dhatu, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the body dhatu, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of the body dhatu, being without cognition, is purity.

Sariputra said: The nature of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the tangible-object dhatu through to the feelings arising with body-contact as condition, being without cognition, purity?

The Buddha said: Because their own characteristics are empty, the nature of the tangible-object dhatu through to the feelings arising with body-contact as condition, being without cognition, is purity.

Sariputra said: The nature of the mind dhatu, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the mind dhatu, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of the mind dhatu, being without cognition, is purity.

Sariputra said: The nature of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the dharma dhatu through to the feelings arising with mind-contact as condition, being without cognition, purity?

The Buddha said: Because their own characteristics are empty, the nature of the dharma dhatu through to the feelings arising with mind-contact as condition, being without cognition, is purity.

Sariputra said: The nature of the earth dhatu, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the earth dhatu, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of the earth dhatu, being without cognition, is purity.

Sariputra said: The nature of the water, fire, wind, space, and consciousness dhatus, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the water, fire, wind, space, and consciousness dhatus, being without cognition, purity?

The Buddha said: Because their own characteristics are empty, the nature of the water, fire, wind, space, and consciousness dhatus, being without cognition, is purity.

Sariputra said: The nature of ignorance, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of ignorance, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of ignorance, being without cognition, is purity.

Sariputra said: The nature of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress, being without cognition, purity?

The Buddha said: Because their own characteristics are empty, the nature of volitional formations through to aging and death, sorrow, lamentation, pain, grief, and distress, being without cognition, is purity.

Sariputra said: The nature of the perfection of generosity, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of the perfection of generosity, being without cognition, purity?

The Buddha said: Because its own characteristic is empty, the nature of the perfection of generosity, being without cognition, is purity.

Sariputra said: The nature of the perfections of pure morality, patient forbearance, vigor, meditation, and prajnaparamita, being without cognition, is purity.

The Buddha said: Thus it is ultimately pure.

Sariputra said: Why is the nature of pure morality through to prajnaparamita, being without cognition, purity?

The Buddha said: Because their own-characteristics are empty, the nature of pure moral discipline through prajnaparamita is without cognition and therefore pure.

Shariputra said: The nature of the emptiness of internal phenomena is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the emptiness of internal phenomena without cognition and therefore pure?

The Buddha said: Because its own-characteristic is empty, the nature of the emptiness of internal phenomena is without cognition and therefore pure.

Shariputra said: The nature 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 the unchanging, the emptiness of intrinsic nature, the emptiness of own-characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unapprehensible, the emptiness that is nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the emptiness of external phenomena through the emptiness of the nonexistence of self-nature without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the emptiness of external phenomena through the emptiness of the nonexistence of self-nature is without cognition and therefore pure.

Shariputra said: The nature of suchness is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of suchness without cognition and therefore pure?

The Buddha said: Because its own-characteristic is empty, the nature of suchness is without cognition and therefore pure.

Shariputra said: The nature of the dharmadhatu, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of Dharma, the abiding order of Dharma, the ultimate reality, the realm of space, and the inconceivable realm is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the dharmadhatu through the inconceivable realm without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the dharmadhatu through the inconceivable realm is without cognition and therefore pure.

Shariputra said: The nature of the Noble Truth of suffering is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the Noble Truth of suffering without cognition and therefore pure?

The Buddha said: Because its own-characteristic is empty, the nature of the Noble Truth of suffering is without cognition and therefore pure.

Shariputra said: The nature of the Noble Truths of the origin of suffering, cessation, and the path is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the Noble Truths of the origin of suffering, cessation, and the path without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the Noble Truths of the origin of suffering, cessation, and the path is without cognition and therefore pure.

Shariputra said: The nature of the four meditative absorptions is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the four meditative absorptions without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the four meditative absorptions is without cognition and therefore pure.

Shariputra said: The nature of the four immeasurables and the four formless absorptions is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the four immeasurables and the four formless absorptions without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the four immeasurables and the four formless absorptions is without cognition and therefore pure.

Shariputra said: The nature of the eight liberations is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the eight liberations without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the eight liberations is without cognition and therefore pure.

Shariputra said: The nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the eight spheres of mastery, the nine successive absorptions, and the ten totalities is without cognition and therefore pure.

Shariputra said: The nature of the four foundations of mindfulness is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the four foundations of mindfulness without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the four foundations of mindfulness is without cognition and therefore pure.

Shariputra said: The nature 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 is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the four right efforts through the eightfold noble path without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the four right efforts through the eightfold noble path is without cognition and therefore pure.

Shariputra said: The nature of the liberation gateway of emptiness is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the liberation gateway of emptiness without cognition and therefore pure?

The Buddha said: Because its own-characteristic is empty, the nature of the liberation gateway of emptiness is without cognition and therefore pure.

Shariputra said: The nature of the liberation gateways of signlessness and wishlessness is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the liberation gateways of signlessness and wishlessness without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the liberation gateways of signlessness and wishlessness is without cognition and therefore pure.

Shariputra said: The nature of the ten bodhisattva grounds is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the ten bodhisattva grounds without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the ten bodhisattva grounds is without cognition and therefore pure.

Shariputra said: The nature of the five kinds of eyes is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the five kinds of eyes without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the five kinds of eyes is without cognition and therefore pure.

Shariputra said: The nature of the six superknowledges is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the six superknowledges without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the six superknowledges is without cognition and therefore pure.

Shariputra said: The nature of the ten powers of a Buddha is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the ten powers of a Buddha without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the ten powers of a Buddha is without cognition and therefore pure.

Shariputra said: The nature of the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha is without cognition and therefore pure.

The Buddha said: Thus it is ultimately pure.

Shariputra said: Why is the nature of the four fearlessnesses through the eighteen unique qualities of a Buddha without cognition and therefore pure?

The Buddha said: Because their own-characteristics are empty, the nature of the four fearlessnesses through the eighteen unique qualities of a Buddha is without cognition and therefore pure.

Śāriputra said: The nature of non-forgetfulness is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of non-forgetfulness devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of non-forgetfulness is devoid of cognition and is therefore pure.

Śāriputra said: The nature of constant equanimity is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of constant equanimity devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of constant equanimity is devoid of cognition and is therefore pure.

Śāriputra said: The nature of the knowledge of all things is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of the knowledge of all things devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of the knowledge of all things is devoid of cognition and is therefore pure.

Śāriputra said: The nature of the knowledge of the aspects of the paths and the knowledge of all aspects is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of the knowledge of the aspects of the paths and the knowledge of all aspects devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of the knowledge of the aspects of the paths and the knowledge of all aspects is devoid of cognition and is therefore pure.

Śāriputra said: The nature of all dharani gateways is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of all dharani gateways devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of all dharani gateways is devoid of cognition and is therefore pure.

Śāriputra said: The nature of all samadhi gateways is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of all samadhi gateways devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of all samadhi gateways is devoid of cognition and is therefore pure.

Śāriputra said: The nature of the fruit of stream-entry is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of the fruit of stream-entry devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of the fruit of stream-entry is devoid of cognition and is therefore pure.

Śāriputra said: The nature of the fruits of once-returning, non-returning, and arhatship is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of the fruits of once-returning, non-returning, and arhatship devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of the fruits of once-returning, non-returning, and arhatship is devoid of cognition and is therefore pure.

Śāriputra said: The nature of the fruit of a solitary buddha is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of the fruit of a solitary buddha devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of the fruit of a solitary buddha is devoid of cognition and is therefore pure.

Śāriputra said: The nature of all the practices of great bodhisattvas is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of all the practices of great bodhisattvas devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of all the practices of great bodhisattvas is devoid of cognition and is therefore pure.

Śāriputra said: The nature of the supreme enlightenment of the Buddhas is devoid of cognition and is therefore pure.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why is the nature of the supreme enlightenment of the Buddhas devoid of cognition and therefore pure?

The Buddha said: Because its own characteristic is empty, the nature of the supreme enlightenment of the Buddhas is devoid of cognition and is therefore pure.

At that time, Śāriputra again said to the Buddha:

Blessed One! Prajnaparamita neither benefits nor harms the knowledge of all-knowing wisdom.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why does Prajnaparamita neither benefit nor harm the knowledge of all-knowing wisdom?

The Buddha said: Śāriputra! Because the dharmadhatu abides eternally, Prajnaparamita neither benefits nor harms the knowledge of all-knowing wisdom.

At that time, Śāriputra again said to the Buddha:

Blessed One! Pure Prajnaparamita does not appropriate any dharma.

The Buddha said: Thus it is ultimately pure.

Śāriputra said: Why does pure Prajnaparamita not appropriate any dharma?

The Buddha said: Śāriputra! Because the dharmadhatu is unmoving, pure Prajnaparamita does not appropriate any dharma.

Then the Venerable Subhūti said to the Buddha:

Blessed One! Because the self is pure, form is pure.

The Buddha said: Thus it is ultimately pure.

Subhūti said: Blessed One! For what reason is it said that because the self is pure, form is pure, and that this is ultimate purity?

Subhūti! Because the self has no existence, form has no existence; this is ultimate purity.

Blessed One! Because the self is pure, feeling, perception, formations, and consciousness are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, feeling, perception, formations, and consciousness are pure, and that this is ultimate purity?

Subhūti! Because the self has no existence, feeling, perception, formations, and consciousness have no existence; this is ultimate purity.

Blessed One! Because the self is pure, the eye ayatana is pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the eye ayatana is pure, and that this is ultimate purity?

Subhūti! Because the self has no existence, the eye ayatana has no existence; this is ultimate purity.

Blessed One! Because the self is pure, the ear, nose, tongue, body, and mind ayatanas are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the ear, nose, tongue, body, and mind ayatanas are pure, and that this is ultimate purity?

Subhūti! Because the self has no existence, the ear, nose, tongue, body, and mind ayatanas have no existence; this is ultimate purity.

Blessed One! Because the self is pure, the form ayatana is pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the form ayatana is pure, and that this is ultimate purity?

Subhūti! Because the self has no existence, the form ayatana has no existence; this is ultimate purity.

Blessed One! Because the self is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the sound, odor, taste, tangible-object, and dharma ayatanas are pure, and that this is ultimate purity?

Subhūti! Because the self has no existence, the sound, odor, taste, tangible-object, and dharma ayatanas have no existence; this is ultimate purity.

Blessed One! Because the self is pure, the eye dhatu is pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the eye dhatu is pure, and that this is ultimate purity?

Subhūti! Because the self has no existence, the eye dhatu has no existence; this is ultimate purity.

Blessed One! Because the self is pure, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are pure.

The Buddha said: Thus it is ultimately pure.

“Blessed One! For what reason is it said that because the self is pure, the form dhatu through the feelings arising with eye-contact as condition are pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the form dhatu through the feelings arising with eye-contact as condition are nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the ear dhatu is pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the ear dhatu is pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the ear dhatu is nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the sound dhatu through the feelings arising with ear-contact as condition are pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the sound dhatu through the feelings arising with ear-contact as condition are nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the nose dhatu is pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the nose dhatu is pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the nose dhatu is nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the odor dhatu through the feelings arising with nose-contact as condition are pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the odor dhatu through the feelings arising with nose-contact as condition are nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the tongue dhatu is pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the tongue dhatu is pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the tongue dhatu is nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the taste dhatu through the feelings arising with tongue-contact as condition are pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the taste dhatu through the feelings arising with tongue-contact as condition are nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the body dhatu is pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the body dhatu is pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the body dhatu is nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the tangible-object dhatu through the feelings arising with body-contact as condition are pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the tangible-object dhatu through the feelings arising with body-contact as condition are nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the mind dhatu is pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the mind dhatu is pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the mind dhatu is nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the mental-object dhatu through the feelings arising with mind-contact as condition are pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the mental-object dhatu through the feelings arising with mind-contact as condition are nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the earth dhatu is pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the earth dhatu is pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the earth dhatu is nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the water, fire, wind, space, and consciousness dhatus are pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the water, fire, wind, space, and consciousness dhatus are pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the water, fire, wind, space, and consciousness dhatus are nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, ignorance is pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, ignorance is pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, ignorance is nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair are pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, formations through aging and death, sorrow, lamentation, pain, grief, and despair are pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, formations through aging and death, sorrow, lamentation, pain, grief, and despair are nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the perfection of generosity is pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the perfection of generosity is pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the perfection of generosity is nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the perfections of moral discipline, patience, diligence, meditative concentration, and prajnaparamita are pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, moral discipline through prajnaparamita are pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, moral discipline through prajnaparamita are nonexistent, and this is ultimate purity.”

“Blessed One! Because the self is pure, the emptiness of internal phenomena is pure.”

The Buddha said, “So it is; this is ultimate purity.”

“Blessed One! For what reason is it said that because the self is pure, the emptiness of internal phenomena is pure, and that this is ultimate purity?”

“Subhuti! Because the self is nonexistent, the emptiness of internal phenomena is nonexistent, and this is ultimate purity.”

Blessed One! Because the self is pure, the emptiness of the external, the emptiness of the internal and external, the emptiness of emptiness, the emptiness of the great, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, the emptiness of the ultimate, the emptiness of the boundless, 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 dharmas, the emptiness of the unobtainable, the emptiness of non-being, and the emptiness of the self-nature of non-being are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the emptiness of the external, up to the emptiness of the self-nature of non-being, is pure and is therefore ultimately pure?

Subhuti! Because the self has no existence, the emptiness of the external, up to the emptiness of the self-nature of non-being, has no existence and is therefore ultimately pure.

Blessed One! Because the self is pure, true suchness is pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, true suchness is pure and is therefore ultimately pure?

Subhuti! Because the self has no existence, true suchness has no existence and is therefore ultimately pure.

Blessed One! Because the self is pure, the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the fixed order of dharmas, the abiding order of dharmas, the reality-limit, the realm of space, and the inconceivable realm are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the dharmadhatu, up to the inconceivable realm, is pure and is therefore ultimately pure?

Subhuti! Because the self has no existence, the dharmadhatu, up to the inconceivable realm, has no existence and is therefore ultimately pure.

Blessed One! Because the self is pure, the Noble Truth of suffering is pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the Noble Truth of suffering is pure and is therefore ultimately pure?

Subhuti! Because the self has no existence, the Noble Truth of suffering has no existence and is therefore ultimately pure.

Blessed One! Because the self is pure, the Noble Truths of the origin, cessation, and path are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the Noble Truths of the origin, cessation, and path are pure and are therefore ultimately pure?

Subhuti! Because the self has no existence, the Noble Truths of the origin, cessation, and path have no existence and are therefore ultimately pure.

Blessed One! Because the self is pure, the four dhyanas are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the four dhyanas are pure and are therefore ultimately pure?

Subhuti! Because the self has no existence, the four dhyanas have no existence and are therefore ultimately pure.

Blessed One! Because the self is pure, the four immeasurables and the four formless absorptions are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the four immeasurables and the four formless absorptions have no existence and are therefore ultimately pure?

Subhuti! Because the self has no existence, the four immeasurables and the four formless absorptions are pure and are therefore ultimately pure.

Blessed One! Because the self is pure, the eight liberations are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the eight liberations are pure and are therefore ultimately pure?

Subhuti! Because the self has no existence, the eight liberations have no existence and are therefore ultimately pure.

Blessed One! Because the self is pure, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the eight spheres of mastery, the nine successive absorptions, and the ten totalities are pure and are therefore ultimately pure?

Subhuti! Because the self has no existence, the eight spheres of mastery, the nine successive absorptions, and the ten totalities have no existence and are therefore ultimately pure.

Blessed One! Because the self is pure, the four establishments of mindfulness are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the four establishments of mindfulness are pure and are therefore ultimately pure?

Subhuti! Because the self has no existence, the four establishments of mindfulness have no existence and are therefore ultimately pure.

Blessed One! Because the self is pure, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight factors of the Noble Path are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the four right efforts, up to the eight factors of the Noble Path, are pure and are therefore ultimately pure?

Subhuti! Because the self has no existence, the four right efforts, up to the eight factors of the Noble Path, have no existence and are therefore ultimately pure.

Blessed One! Because the self is pure, the gateway to liberation through emptiness is pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the gateway to liberation through emptiness is pure and is therefore ultimately pure?

Subhuti! Because the self has no existence, the gateway to liberation through emptiness has no existence and is therefore ultimately pure.

Blessed One! Because the self is pure, the gateways to liberation through signlessness and wishlessness are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the gateways to liberation through signlessness and wishlessness are pure and are therefore ultimately pure?

Subhuti! Because the self has no existence, the gateways to liberation through signlessness and wishlessness have no existence and are therefore ultimately pure.

Blessed One! Because the self is pure, the ten bodhisattva grounds are pure.

The Buddha said: Thus it is ultimately pure.

Blessed One! For what reason is it said that because the self is pure, the ten bodhisattva grounds are pure and are therefore ultimately pure?

Subhuti! Because the self has no existence, the ten bodhisattva grounds have no existence and are therefore ultimately pure.

Fascicle 286

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