大般若波羅蜜多經

XXXVII. CHAPTER ON THE CHARACTERISTICS OF PRAJNAPARAMITA

02

One realizes the ultimate purity of the perfection of generosity and teaches the ultimate purity of the perfection of generosity; one realizes the ultimate purity of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita, and teaches the ultimate purity of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; one realizes the ultimate purity of internal emptiness and teaches the ultimate purity of internal emptiness;

one realizes the ultimate purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate truth, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence, and teaches the ultimate purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness,

the emptiness of ultimate truth, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-transformation, the emptiness of essential nature, the emptiness of intrinsic characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of nonexistence, the emptiness of intrinsic nature, and the emptiness of the intrinsic nature of nonexistence; one realizes the ultimate purity of suchness and teaches the ultimate purity of suchness;

one realizes the ultimate purity of the dharmadhatu, Dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm, and teaches the ultimate purity of the dharmadhatu, Dharma-nature, the nature that is not false, the nature that does not change, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the reality-limit, the realm of space, and the inconceivable realm; one realizes the ultimate purity of the Noble Truth of suffering and teaches the ultimate purity of the Noble Truth of suffering;

one realizes the ultimate purity of the Noble Truths of the origin of suffering, its cessation, and the path, and teaches the ultimate purity of the Noble Truths of the origin of suffering, its cessation, and the path; one realizes the ultimate purity of the four meditative concentrations and teaches the ultimate purity of the four meditative concentrations; one realizes the ultimate purity of the four immeasurables and the four formless attainments and teaches the ultimate purity of the four immeasurables and the four formless attainments; one realizes the ultimate purity of the eight liberations and teaches the ultimate purity of the eight liberations;

one realizes the ultimate purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities, and teaches the ultimate purity of the eight spheres of mastery, the nine successive attainments, and the ten totalities; one realizes the ultimate purity of the four establishments of mindfulness and teaches the ultimate purity of the four establishments of mindfulness; one realizes the ultimate purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path, and teaches the ultimate purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path;

one realizes the ultimate purity of the gateway to liberation through emptiness and teaches the ultimate purity of the gateway to liberation through emptiness; one realizes the ultimate purity of the gateways to liberation through signlessness and wishlessness and teaches the ultimate purity of the gateways to liberation through signlessness and wishlessness; one realizes the ultimate purity of the ten bodhisattva grounds and teaches the ultimate purity of the ten bodhisattva grounds; one realizes the ultimate purity of the five kinds of eyes and teaches the ultimate purity of the five kinds of eyes; one realizes the ultimate purity of the six superknowledges and teaches the ultimate purity of the six superknowledges;

one realizes the ultimate purity of the ten powers of a Buddha and teaches the ultimate purity of the ten powers of a Buddha; one realizes the ultimate purity of the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha, and teaches the ultimate purity of the four fearlessnesses, the four analytical knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; one realizes the ultimate purity of the quality of never losing mindfulness and teaches the ultimate purity of the quality of never losing mindfulness;

one realizes the ultimate purity of the nature of constant equanimity and teaches the ultimate purity of the nature of constant equanimity; one realizes the ultimate purity of the knowledge of all things and teaches the ultimate purity of the knowledge of all things; one realizes the ultimate purity of the knowledge of the aspects of the paths and the knowledge of all aspects, and teaches the ultimate purity of the knowledge of the aspects of the paths and the knowledge of all aspects; one realizes the ultimate purity of all dharani gateways and teaches the ultimate purity of all dharani gateways; one realizes the ultimate purity of all samadhi gateways and teaches the ultimate purity of all samadhi gateways;

one realizes the ultimate purity of the fruit of stream-entry and teaches the ultimate purity of the fruit of stream-entry; one realizes the ultimate purity of the fruits of once-returning, non-returning, and arhatship, and teaches the ultimate purity of the fruits of once-returning, non-returning, and arhatship; one realizes the ultimate purity of the fruit of a pratyekabuddha and teaches the ultimate purity of the fruit of a pratyekabuddha; one realizes the ultimate purity of all the practices of great bodhisattvas and teaches the ultimate purity of all the practices of great bodhisattvas; one realizes the ultimate purity of the supreme awakening of the Buddhas and teaches the ultimate purity of the supreme awakening of the Buddhas.

At that time, the Venerable Subhuti again addressed the Buddha:

“Blessed One, in what way is prajnaparamita thus pure?”

The Buddha said, “Subhuti, because form is pure, prajnaparamita is pure; because feeling, perception, formations, and consciousness are pure, prajnaparamita is pure.”

“Blessed One, why is it that because form is pure, prajnaparamita is pure, and because feeling, perception, formations, and consciousness are pure, prajnaparamita is pure?”

“Subhuti, form is pure because it neither arises nor ceases and is neither defiled nor purified; because form is pure, prajnaparamita is pure. Feeling, perception, formations, and consciousness are pure because they neither arise nor cease and are neither defiled nor purified; because feeling, perception, formations, and consciousness are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti, because the eye ayatana is pure, prajnaparamita is pure; because the ear, nose, tongue, body, and mind ayatanas are pure, prajnaparamita is pure.”

“Blessed One, why is it that because the eye ayatana is pure, prajnaparamita is pure, and because the ear, nose, tongue, body, and mind ayatanas are pure, prajnaparamita is pure?”

“Subhuti, the eye ayatana is pure because it neither arises nor ceases and is neither defiled nor purified; because the eye ayatana is pure, prajnaparamita is pure. The ear, nose, tongue, body, and mind ayatanas are pure because they neither arise nor cease and are neither defiled nor purified; because the ear, nose, tongue, body, and mind ayatanas are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti, because the form ayatana is pure, prajnaparamita is pure; because the sound, odor, taste, tangible object, and dharma ayatanas are pure, prajnaparamita is pure.”

“Blessed One! Why is it that, because the form ayatana is pure, prajnaparamita is pure; and because the sound, odor, taste, touch, and dharma ayatanas are pure, prajnaparamita is pure?”

“Subhuti! The form ayatana is pure because it neither arises nor ceases and is neither defiled nor purified; because the form ayatana is pure, prajnaparamita is pure. The sound, odor, taste, touch, and dharma ayatanas are pure because they neither arise nor cease and are neither defiled nor purified; because the sound, odor, taste, touch, and dharma ayatanas are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the eye dhatu is pure, prajnaparamita is pure; because the form dhatu, the eye-consciousness dhatu, eye contact, and the feelings arising with eye contact as condition are pure, prajnaparamita is pure.”

“Blessed One! Why is it that, because the eye dhatu is pure, prajnaparamita is pure; and because the form dhatu through the feelings arising with eye contact as condition are pure, prajnaparamita is pure?”

“Subhuti! The eye dhatu is pure because it neither arises nor ceases and is neither defiled nor purified; because the eye dhatu is pure, prajnaparamita is pure. The form dhatu through the feelings arising with eye contact as condition are pure because they neither arise nor cease and are neither defiled nor purified; because the form dhatu through the feelings arising with eye contact as condition are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the ear dhatu is pure, prajnaparamita is pure; because the sound dhatu, the ear-consciousness dhatu, ear contact, and the feelings arising with ear contact as condition are pure, prajnaparamita is pure.”

“Blessed One! Why is it that, because the ear dhatu is pure, prajnaparamita is pure; and because the sound dhatu through the feelings arising with ear contact as condition are pure, prajnaparamita is pure?”

“Subhuti! The ear dhatu is pure because it neither arises nor ceases and is neither defiled nor purified; because the ear dhatu is pure, prajnaparamita is pure. The sound dhatu through the feelings arising with ear contact as condition are pure because they neither arise nor cease and are neither defiled nor purified; because the sound dhatu through the feelings arising with ear contact as condition are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the nose dhatu is pure, prajnaparamita is pure; because the odor dhatu, the nose-consciousness dhatu, nose contact, and the feelings arising with nose contact as condition are pure, prajnaparamita is pure.”

“Blessed One! Why is it that, because the nose dhatu is pure, prajnaparamita is pure; and because the odor dhatu through the feelings arising with nose contact as condition are pure, prajnaparamita is pure?”

“Subhuti! The nose dhatu is pure because it neither arises nor ceases and is neither defiled nor purified; because the nose dhatu is pure, prajnaparamita is pure. The odor dhatu through the feelings arising with nose contact as condition are pure because they neither arise nor cease and are neither defiled nor purified; because the odor dhatu through the feelings arising with nose contact as condition are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the tongue dhatu is pure, prajnaparamita is pure; because the taste dhatu, the tongue-consciousness dhatu, tongue contact, and the feelings arising with tongue contact as condition are pure, prajnaparamita is pure.”

“Blessed One! Why is it that, because the tongue dhatu is pure, prajnaparamita is pure; and because the taste dhatu through the feelings arising with tongue contact as condition are pure, prajnaparamita is pure?”

“Subhuti! The tongue dhatu is pure because it neither arises nor ceases and is neither defiled nor purified; because the tongue dhatu is pure, prajnaparamita is pure. The taste dhatu through the feelings arising with tongue contact as condition are pure because they neither arise nor cease and are neither defiled nor purified; because the taste dhatu through the feelings arising with tongue contact as condition are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the body dhatu is pure, prajnaparamita is pure; because the touch dhatu, the body-consciousness dhatu, bodily contact, and the feelings arising with bodily contact as condition are pure, prajnaparamita is pure.”

“Blessed One! Why is it that, because the body dhatu is pure, prajnaparamita is pure; and because the touch dhatu through the feelings arising with bodily contact as condition are pure, prajnaparamita is pure?”

“Subhuti! The body dhatu is pure because it neither arises nor ceases and is neither defiled nor purified; because the body dhatu is pure, prajnaparamita is pure. The touch dhatu through the feelings arising with bodily contact as condition are pure because they neither arise nor cease and are neither defiled nor purified; because the touch dhatu through the feelings arising with bodily contact as condition are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the mind dhatu is pure, prajnaparamita is pure; because the dharma dhatu, the mind-consciousness dhatu, mental contact, and the feelings arising with mental contact as condition are pure, prajnaparamita is pure.”

“Blessed One! Why is it that, because the mind dhatu is pure, prajnaparamita is pure; and because the dharma dhatu through the feelings arising with mental contact as condition are pure, prajnaparamita is pure?”

“Subhuti! The mind dhatu is pure because it neither arises nor ceases and is neither defiled nor purified; because the mind dhatu is pure, prajnaparamita is pure. The dharma dhatu through the feelings arising with mental contact as condition are pure because they neither arise nor cease and are neither defiled nor purified; because the dharma dhatu through the feelings arising with mental contact as condition are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because the earth dhatu is pure, prajnaparamita is pure; because the water, fire, wind, space, and consciousness dhatus are pure, prajnaparamita is pure.”

“Blessed One! Why is it that, because the earth dhatu is pure, prajnaparamita is pure; and because the water, fire, wind, space, and consciousness dhatus are pure, prajnaparamita is pure?”

“Subhuti! The earth dhatu is pure because it neither arises nor ceases and is neither defiled nor purified; because the earth dhatu is pure, prajnaparamita is pure. The water, fire, wind, space, and consciousness dhatus are pure because they neither arise nor cease and are neither defiled nor purified; because the water, fire, wind, space, and consciousness dhatus are pure, prajnaparamita is pure.”

The Buddha said, “Subhuti! Because ignorance is pure, prajnaparamita is pure; because formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, suffering, grief, and distress are pure, prajnaparamita is pure.”

“Blessed One! Why is it that, because ignorance is pure, prajnaparamita is pure; and because formations through aging and death, sorrow, lamentation, suffering, grief, and distress are pure, prajnaparamita is pure?”

Subhuti! Because ignorance neither arises nor ceases, is neither defiled nor purified, it is pure; because ignorance is pure, prajnaparamita is pure. Because formations, through aging and death, sorrow, lamentation, pain, grief, and distress, neither arise nor cease, are neither defiled nor purified, they are pure; because formations, through aging and death, sorrow, lamentation, pain, grief, and distress, are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the perfection of generosity is pure, prajnaparamita is pure; because the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita are pure, prajnaparamita is pure.

World-Honored One! Why is it that because the perfection of generosity is pure, prajnaparamita is pure, and because the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita are pure, prajnaparamita is pure?

Subhuti! Because the perfection of generosity neither arises nor ceases, is neither defiled nor purified, it is pure; because the perfection of generosity is pure, prajnaparamita is pure. Because the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita neither arise nor cease, are neither defiled nor purified, they are pure; because the perfections of pure discipline, patience, diligence, meditation, and prajnaparamita are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because internal emptiness is pure, prajnaparamita is pure; because external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unobtainable, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the self-nature of nonexistence are pure, prajnaparamita is pure.

World-Honored One! Why is it that because internal emptiness is pure, prajnaparamita is pure, and because external emptiness through the emptiness of the self-nature of nonexistence are pure, prajnaparamita is pure?

Subhuti! Because internal emptiness neither arises nor ceases, is neither defiled nor purified, it is pure; because internal emptiness is pure, prajnaparamita is pure. Because external emptiness through the emptiness of the self-nature of nonexistence neither arise nor cease, are neither defiled nor purified, they are pure; because external emptiness through the emptiness of the self-nature of nonexistence are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because suchness is pure, prajnaparamita is pure; because the dharma realm, dharma-nature, the nature free from falsity, the nature free from change, the nature of equality, the nature apart from arising, the certainty of dharmas, the abiding of dharmas, the limit of reality, the realm of space, and the inconceivable realm are pure, prajnaparamita is pure.

World-Honored One! Why is it that because suchness is pure, prajnaparamita is pure, and because the dharma realm through the inconceivable realm are pure, prajnaparamita is pure?

Subhuti! Because suchness neither arises nor ceases, is neither defiled nor purified, it is pure; because suchness is pure, prajnaparamita is pure. Because the dharma realm through the inconceivable realm neither arise nor cease, are neither defiled nor purified, they are pure; because the dharma realm through the inconceivable realm are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the Noble Truth of suffering is pure, prajnaparamita is pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, prajnaparamita is pure.

World-Honored One! Why is it that because the Noble Truth of suffering is pure, prajnaparamita is pure, and because the Noble Truths of the origin of suffering, its cessation, and the path are pure, prajnaparamita is pure?

Subhuti! Because the Noble Truth of suffering neither arises nor ceases, is neither defiled nor purified, it is pure; because the Noble Truth of suffering is pure, prajnaparamita is pure. Because the Noble Truths of the origin of suffering, its cessation, and the path neither arise nor cease, are neither defiled nor purified, they are pure; because the Noble Truths of the origin of suffering, its cessation, and the path are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the four meditative absorptions are pure, prajnaparamita is pure; because the four immeasurables and the four formless concentrations are pure, prajnaparamita is pure.

World-Honored One! Why is it that because the four meditative absorptions are pure, prajnaparamita is pure, and because the four immeasurables and the four formless concentrations are pure, prajnaparamita is pure?

Subhuti! Because the four meditative absorptions neither arise nor cease, are neither defiled nor purified, they are pure; because the four meditative absorptions are pure, prajnaparamita is pure. Because the four immeasurables and the four formless concentrations neither arise nor cease, are neither defiled nor purified, they are pure; because the four immeasurables and the four formless concentrations are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the eight liberations are pure, prajnaparamita is pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, prajnaparamita is pure.

World-Honored One! Why is it that because the eight liberations are pure, prajnaparamita is pure, and because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, prajnaparamita is pure?

Subhuti! Because the eight liberations neither arise nor cease, are neither defiled nor purified, they are pure; because the eight liberations are pure, prajnaparamita is pure. Because the eight spheres of mastery, the nine successive concentrations, and the ten totalities neither arise nor cease, are neither defiled nor purified, they are pure; because the eight spheres of mastery, the nine successive concentrations, and the ten totalities are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the four establishments of mindfulness are pure, prajnaparamita is pure; because 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, prajnaparamita is pure.

World-Honored One! Why is it that because the four establishments of mindfulness are pure, prajnaparamita is pure, and because the four right efforts through the eight factors of the Noble Path are pure, prajnaparamita is pure?

Subhuti! Because the four establishments of mindfulness neither arise nor cease, are neither defiled nor purified, they are pure; because the four establishments of mindfulness are pure, prajnaparamita is pure. Because the four right efforts through the eight factors of the Noble Path neither arise nor cease, are neither defiled nor purified, they are pure; because the four right efforts through the eight factors of the Noble Path are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the gateway to liberation through emptiness is pure, prajnaparamita is pure; because the gateways to liberation through signlessness and wishlessness are pure, prajnaparamita is pure.

World-Honored One! Why is it that because the gateway to liberation through emptiness is pure, prajnaparamita is pure, and because the gateways to liberation through signlessness and wishlessness are pure, prajnaparamita is pure?

Subhuti! Because the liberation gateway of emptiness is unborn, unceasing, undefiled, and unpurified, it is pure; because the liberation gateway of emptiness is pure, prajnaparamita is pure. Because the liberation gateways of signlessness and wishlessness are unborn, unceasing, undefiled, and unpurified, they are pure; because the liberation gateways of signlessness and wishlessness are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ten bodhisattva grounds are pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the ten bodhisattva grounds are pure?

Subhuti! Because the ten bodhisattva grounds are unborn, unceasing, undefiled, and unpurified, they are pure; because the ten bodhisattva grounds are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the five kinds of eyes are pure, prajnaparamita is pure; because the six superknowledges are pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the five kinds of eyes are pure, and why is prajnaparamita pure because the six superknowledges are pure?

Subhuti! Because the five kinds of eyes are unborn, unceasing, undefiled, and unpurified, they are pure; because the five kinds of eyes are pure, prajnaparamita is pure. Because the six superknowledges are unborn, unceasing, undefiled, and unpurified, they are pure; because the six superknowledges are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the ten powers of a Buddha are pure, prajnaparamita is pure; because the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha are pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the ten powers of a Buddha are pure, and why is prajnaparamita pure because the four fearlessnesses through to the eighteen unique qualities of a Buddha are pure?

Subhuti! Because the ten powers of a Buddha are unborn, unceasing, undefiled, and unpurified, they are pure; because the ten powers of a Buddha are pure, prajnaparamita is pure. Because the four fearlessnesses through to the eighteen unique qualities of a Buddha are unborn, unceasing, undefiled, and unpurified, they are pure; because the four fearlessnesses through to the eighteen unique qualities of a Buddha are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the Dharma of never-failing mindfulness is pure, prajnaparamita is pure; because the nature of constant equanimity is pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the Dharma of never-failing mindfulness is pure, and why is prajnaparamita pure because the nature of constant equanimity is pure?

Subhuti! Because the Dharma of never-failing mindfulness is unborn, unceasing, undefiled, and unpurified, it is pure; because the Dharma of never-failing mindfulness is pure, prajnaparamita is pure. Because the nature of constant equanimity is unborn, unceasing, undefiled, and unpurified, it is pure; because the nature of constant equanimity is pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the knowledge of all things is pure, prajnaparamita is pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the knowledge of all things is pure, and why is prajnaparamita pure because the knowledge of the aspects of the paths and the knowledge of all aspects are pure?

Subhuti! Because the knowledge of all things is unborn, unceasing, undefiled, and unpurified, it is pure; because the knowledge of all things is pure, prajnaparamita is pure. Because the knowledge of the aspects of the paths and the knowledge of all aspects are unborn, unceasing, undefiled, and unpurified, they are pure; because the knowledge of the aspects of the paths and the knowledge of all aspects are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because all dharani gateways are pure, prajnaparamita is pure; because all samadhi gateways are pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because all dharani gateways are pure, and why is prajnaparamita pure because all samadhi gateways are pure?

Subhuti! Because all dharani gateways are unborn, unceasing, undefiled, and unpurified, they are pure; because all dharani gateways are pure, prajnaparamita is pure. Because all samadhi gateways are unborn, unceasing, undefiled, and unpurified, they are pure; because all samadhi gateways are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the fruit of stream-entry is pure, prajnaparamita is pure; because the fruits of once-returning, non-returning, and arhatship are pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the fruit of stream-entry is pure, and why is prajnaparamita pure because the fruits of once-returning, non-returning, and arhatship are pure?

Subhuti! Because the fruit of stream-entry is unborn, unceasing, undefiled, and unpurified, it is pure; because the fruit of stream-entry is pure, prajnaparamita is pure. Because the fruits of once-returning, non-returning, and arhatship are unborn, unceasing, undefiled, and unpurified, they are pure; because the fruits of once-returning, non-returning, and arhatship are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the fruit of pratyekabuddhahood is pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the fruit of pratyekabuddhahood is pure?

Subhuti! Because the fruit of pratyekabuddhahood is unborn, unceasing, undefiled, and unpurified, it is pure; because the fruit of pratyekabuddhahood is pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because all the practices of great bodhisattvas are pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because all the practices of great bodhisattvas are pure?

Subhuti! Because all the practices of great bodhisattvas are unborn, unceasing, undefiled, and unpurified, they are pure; because all the practices of great bodhisattvas are pure, prajnaparamita is pure.

The Buddha said: Subhuti! Because the supreme enlightenment of the Buddhas is pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because the supreme enlightenment of the Buddhas is pure?

Subhuti! Because the supreme enlightenment of the Buddhas is unborn, unceasing, undefiled, and unpurified, it is pure; because the supreme enlightenment of the Buddhas is pure, prajnaparamita is pure.

Furthermore, Subhuti! Because space is pure, prajnaparamita is pure.

World-Honored One! Why is prajnaparamita pure because space is pure?

Subhuti! Because space is unborn, unceasing, undefiled, and unpurified, it is pure; because space is pure, prajnaparamita is pure.

Furthermore, Subhuti, because form is undefiled, prajnaparamita is pure; because feeling, perception, formations, and consciousness are undefiled, prajnaparamita is pure.

Blessed One, why is prajnaparamita pure because form is undefiled, and why is prajnaparamita pure because feeling, perception, formations, and consciousness are undefiled?

Subhuti, because form cannot be apprehended, it is undefiled; because form is undefiled, prajnaparamita is pure. Because feeling, perception, formations, and consciousness cannot be apprehended, they are undefiled; because feeling, perception, formations, and consciousness are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the eye ayatana is undefiled, prajnaparamita is pure; because the ear, nose, tongue, body, and mind ayatanas are undefiled, prajnaparamita is pure.

Blessed One, why is prajnaparamita pure because the eye ayatana is undefiled, and why is prajnaparamita pure because the ear, nose, tongue, body, and mind ayatanas are undefiled?

Subhuti, because the eye ayatana cannot be apprehended, it is undefiled; because the eye ayatana is undefiled, prajnaparamita is pure. Because the ear, nose, tongue, body, and mind ayatanas cannot be apprehended, they are undefiled; because the ear, nose, tongue, body, and mind ayatanas are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the form ayatana is undefiled, prajnaparamita is pure; because the sound, odor, taste, tangible-object, and dharma ayatanas are undefiled, prajnaparamita is pure.

Blessed One, why is prajnaparamita pure because the form ayatana is undefiled, and why is prajnaparamita pure because the sound, odor, taste, tangible-object, and dharma ayatanas are undefiled?

Subhuti, because the form ayatana cannot be apprehended, it is undefiled; because the form ayatana is undefiled, prajnaparamita is pure. Because the sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended, they are undefiled; because the sound, odor, taste, tangible-object, and dharma ayatanas are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the eye dhatu is undefiled, prajnaparamita is pure; because the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as condition are undefiled, prajnaparamita is pure.

Blessed One, why is prajnaparamita pure because the eye dhatu is undefiled, and why is prajnaparamita pure because the form dhatu through to the feelings arising with eye-contact as condition are undefiled?

Subhuti, because the eye dhatu cannot be apprehended, it is undefiled; because the eye dhatu is undefiled, prajnaparamita is pure. Because the form dhatu through to the feelings arising with eye-contact as condition cannot be apprehended, they are undefiled; because the form dhatu through to the feelings arising with eye-contact as condition are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the ear dhatu is undefiled, prajnaparamita is pure; because the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as condition are undefiled, prajnaparamita is pure.

Blessed One, why is prajnaparamita pure because the ear dhatu is undefiled, and why is prajnaparamita pure because the sound dhatu through to the feelings arising with ear-contact as condition are undefiled?

Subhuti, because the ear dhatu cannot be apprehended, it is undefiled; because the ear dhatu is undefiled, prajnaparamita is pure. Because the sound dhatu through to the feelings arising with ear-contact as condition cannot be apprehended, they are undefiled; because the sound dhatu through to the feelings arising with ear-contact as condition are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the nose dhatu is undefiled, prajnaparamita is pure; because the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as condition are undefiled, prajnaparamita is pure.

Blessed One, why is prajnaparamita pure because the nose dhatu is undefiled, and why is prajnaparamita pure because the odor dhatu through to the feelings arising with nose-contact as condition are undefiled?

Subhuti, because the nose dhatu cannot be apprehended, it is undefiled; because the nose dhatu is undefiled, prajnaparamita is pure. Because the odor dhatu through to the feelings arising with nose-contact as condition cannot be apprehended, they are undefiled; because the odor dhatu through to the feelings arising with nose-contact as condition are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the tongue dhatu is undefiled, prajnaparamita is pure; because the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition are undefiled, prajnaparamita is pure.

Blessed One, why is prajnaparamita pure because the tongue dhatu is undefiled, and why is prajnaparamita pure because the taste dhatu through to the feelings arising with tongue-contact as condition are undefiled?

Subhuti, because the tongue dhatu cannot be apprehended, it is undefiled; because the tongue dhatu is undefiled, prajnaparamita is pure. Because the taste dhatu through to the feelings arising with tongue-contact as condition cannot be apprehended, they are undefiled; because the taste dhatu through to the feelings arising with tongue-contact as condition are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the body dhatu is undefiled, prajnaparamita is pure; because the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition are undefiled, prajnaparamita is pure.

Blessed One, why is prajnaparamita pure because the body dhatu is undefiled, and why is prajnaparamita pure because the tangible-object dhatu through to the feelings arising with body-contact as condition are undefiled?

Subhuti, because the body dhatu cannot be apprehended, it is undefiled; because the body dhatu is undefiled, prajnaparamita is pure. Because the tangible-object dhatu through to the feelings arising with body-contact as condition cannot be apprehended, they are undefiled; because the tangible-object dhatu through to the feelings arising with body-contact as condition are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the mind dhatu is undefiled, prajnaparamita is pure; because the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition are undefiled, prajnaparamita is pure.

Blessed One, why is prajnaparamita pure because the mind dhatu is undefiled, and why is prajnaparamita pure because the dharma dhatu through to the feelings arising with mind-contact as condition are undefiled?

Subhuti, because the mind dhatu cannot be apprehended, it is undefiled; because the mind dhatu is undefiled, prajnaparamita is pure. Because the dharma dhatu through to the feelings arising with mind-contact as condition cannot be apprehended, they are undefiled; because the dharma dhatu through to the feelings arising with mind-contact as condition are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the earth element is undefiled, prajnaparamita is pure; because the water, fire, wind, space, and consciousness elements are undefiled, prajnaparamita is pure.

World-Honored One, why is it that because the earth element is undefiled, prajnaparamita is pure, and because the water, fire, wind, space, and consciousness elements are undefiled, prajnaparamita is pure?

Subhuti, because the earth element cannot be apprehended, it is undefiled; because the earth element is undefiled, prajnaparamita is pure. Because the water, fire, wind, space, and consciousness elements cannot be apprehended, they are undefiled; because the water, fire, wind, space, and consciousness elements are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because ignorance is undefiled, prajnaparamita is pure; 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 undefiled, prajnaparamita is pure.

World-Honored One, why is it that because ignorance is undefiled, prajnaparamita is pure, and because formations through aging and death, sorrow, lamentation, pain, grief, and distress are undefiled, prajnaparamita is pure?

Subhuti, because ignorance cannot be apprehended, it is undefiled; because ignorance is undefiled, prajnaparamita is pure. Because formations through aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended, they are undefiled; because formations through aging and death, sorrow, lamentation, pain, grief, and distress are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the perfection of generosity is undefiled, prajnaparamita is pure; because the perfections of pure morality, patient endurance, diligence, meditation, and prajnaparamita are undefiled, prajnaparamita is pure.

World-Honored One, why is it that because the perfection of generosity is undefiled, prajnaparamita is pure, and because the perfection of pure morality through prajnaparamita are undefiled, prajnaparamita is pure?

Subhuti, because the perfection of generosity cannot be apprehended, it is undefiled; because the perfection of generosity is undefiled, prajnaparamita is pure. Because the perfection of pure morality through prajnaparamita cannot be apprehended, they are undefiled; because the perfection of pure morality through prajnaparamita are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because internal emptiness is undefiled, prajnaparamita is pure; because external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of the unapprehensible, the emptiness of nonexistence, the emptiness of self-nature, and the emptiness of the nonexistence of self-nature are undefiled, prajnaparamita is pure.

World-Honored One, why is it that because internal emptiness is undefiled, prajnaparamita is pure, and because external emptiness through the emptiness of the nonexistence of self-nature are undefiled, prajnaparamita is pure?

Subhuti, because internal emptiness cannot be apprehended, it is undefiled; because internal emptiness is undefiled, prajnaparamita is pure. Because external emptiness through the emptiness of the nonexistence of self-nature cannot be apprehended, they are undefiled; because external emptiness through the emptiness of the nonexistence of self-nature are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because suchness is undefiled, prajnaparamita is pure; because the dharma-dhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of dharmas, the abiding of dharmas, the reality-limit, the realm of space, and the inconceivable realm are undefiled, prajnaparamita is pure.

World-Honored One, why is it that because suchness is undefiled, prajnaparamita is pure, and because the dharma-dhatu through the inconceivable realm are undefiled, prajnaparamita is pure?

Subhuti, because suchness cannot be apprehended, it is undefiled; because suchness is undefiled, prajnaparamita is pure. Because the dharma-dhatu through the inconceivable realm cannot be apprehended, they are undefiled; because the dharma-dhatu through the inconceivable realm are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the Noble Truth of suffering is undefiled, prajnaparamita is pure; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are undefiled, prajnaparamita is pure.

World-Honored One, why is it that because the Noble Truth of suffering is undefiled, prajnaparamita is pure, and because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are undefiled, prajnaparamita is pure?

Subhuti, because the Noble Truth of suffering cannot be apprehended, it is undefiled; because the Noble Truth of suffering is undefiled, prajnaparamita is pure. Because the Noble Truths of the origin of suffering, the cessation of suffering, and the path cannot be apprehended, they are undefiled; because the Noble Truths of the origin of suffering, the cessation of suffering, and the path are undefiled, prajnaparamita is pure.

The Buddha said: Subhuti, because the four dhyanas are undefiled, prajnaparamita is pure; because the four immeasurables and the four formless attainments are undefiled, prajnaparamita is pure.

World-Honored One, why is it that because the four dhyanas are undefiled, prajnaparamita is pure, and because the four immeasurables and the four formless attainments are undefiled, prajnaparamita is pure?

Subhuti, because the four dhyanas cannot be apprehended, they are undefiled; because the four dhyanas are undefiled, prajnaparamita is pure. Because the four immeasurables and the four formless attainments cannot be apprehended, they are undefiled; because the four immeasurables and the four formless attainments are undefiled, prajnaparamita is pure.

Fascicle 293

THE END