大般若波羅蜜多經

12

Furthermore, Subhuti! The purity of mental arising is precisely the purity of form; the purity of form is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of form are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of feeling, perception, formations, and consciousness are nondual, undivided, indiscriminate, and unceasing.

Subhuti! The purity of mental arising is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the eye ayatana are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the ear, nose, tongue, body, and mind ayatanas are nondual, undivided, indiscriminate, and unceasing.

Subhuti! The purity of mental arising is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the form ayatana are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of the sound, odor, taste, tangible-object, and dharma ayatanas; the purity of the sound, odor, taste, tangible-object, and dharma ayatanas is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the sound, odor, taste, tangible-object, and dharma ayatanas are nondual, undivided, indiscriminate, and unceasing.

Subhuti! The purity of mental arising is precisely the purity of the eye dhatu; the purity of the eye dhatu is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the eye dhatu are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition; the purity of the form dhatu through to the feelings arising with eye-contact as their condition is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the form dhatu through to the feelings arising with eye-contact as their condition are nondual, undivided, indiscriminate, and unceasing.

Subhuti! The purity of mental arising is precisely the purity of the ear dhatu; the purity of the ear dhatu is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the ear dhatu are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition; the purity of the sound dhatu through to the feelings arising with ear-contact as their condition is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the sound dhatu through to the feelings arising with ear-contact as their condition are nondual, undivided, indiscriminate, and unceasing.

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

Because this purity of mental arising and the purity of the nose dhatu are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition; the purity of the odor dhatu through to the feelings arising with nose-contact as their condition is precisely the purity of mental arising.

Why? Because this purity of mental arising and the purity of the odor dhatu through to the feelings arising with nose-contact as their condition are nondual, undivided, indiscriminate, and unceasing.

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

Because this purity of mental arising and the purity of the tongue dhatu are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as their condition; the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition is precisely the purity of mental arising.

Why? Because this purity of mental arising and the purity of the taste dhatu through to the feelings arising with tongue-contact as their condition are nondual, undivided, indiscriminate, and unceasing.

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

Because this purity of mental arising and the purity of the body dhatu are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as their condition; the purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition is precisely the purity of mental arising.

Why? Because this purity of mental arising and the purity of the tangible-object dhatu through to the feelings arising with body-contact as their condition are nondual, undivided, indiscriminate, and unceasing.

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

Because this purity of mental arising and the purity of the mind dhatu are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of the dharma dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as their condition; the purity of the dharma dhatu through to the feelings arising with mind-contact as their condition is precisely the purity of mental arising.

Why? Because this purity of mental arising and the purity of the dharma dhatu through to the feelings arising with mind-contact as their condition are nondual, undivided, indiscriminate, and unceasing.

Subhuti! The purity of mental arising is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the earth dhatu are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of mental arising. Why? Because this purity of mental arising and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, undivided, indiscriminate, and unceasing.

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

Because this purity of mental arising and the purity of ignorance are nondual, undivided, indiscriminate, and unceasing. The purity of mental arising is precisely the purity of formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; the purity of formations through to aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of mental arising.

Why? Because this purity of mental arising and the purity of formations through to aging and death, sorrow, lamentation, pain, grief, and distress are nondual, undivided, indiscriminate, and unceasing.

Subhuti! Purity of mental arising is precisely purity of the perfection of generosity; purity of the perfection of generosity is precisely purity of mental arising. Why?

Because this purity of mental arising and purity of the perfection of generosity are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of the perfections of ethical discipline, patience, diligence, meditative concentration, and prajnaparamita; purity of the perfection of ethical discipline through purity of prajnaparamita is precisely purity of mental arising.

Why? Because this purity of mental arising and purity of the perfection of ethical discipline through purity of prajnaparamita are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of internal emptiness; purity of internal emptiness is precisely purity of mental arising. Why?

Because this purity of mental arising and purity of internal emptiness are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, ultimate emptiness, the emptiness of conditioned dharmas, the emptiness of unconditioned dharmas, ultimate-final emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of nonchange, the emptiness of intrinsic nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of nonapprehensibility, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of non-nature and self-nature;

purity of external emptiness through purity of the emptiness of non-nature and self-nature is precisely purity of mental arising.

Why? Because this purity of mental arising and purity of external emptiness through purity of the emptiness of non-nature and self-nature are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of suchness; purity of suchness is precisely purity of mental arising. Why?

Because this purity of mental arising and purity of suchness are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of the dharmadhatu, the nature of dharmas, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the certainty of dharmas, the abiding of dharmas, the true limit, the realm of space, and the inconceivable realm; purity of the dharmadhatu through purity of the inconceivable realm is precisely purity of mental arising.

Why? Because this purity of mental arising and purity of the dharmadhatu through purity of the inconceivable realm are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of the Noble Truth of suffering; purity of the Noble Truth of suffering is precisely purity of mental arising. Why? Because this purity of mental arising and purity of the Noble Truth of suffering are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of the Noble Truths of the origin, cessation, and path; purity of the Noble Truths of the origin, cessation, and path is precisely purity of mental arising. Why? Because this purity of mental arising and purity of the Noble Truths of the origin, cessation, and path are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of the four meditative concentrations; purity of the four meditative concentrations is precisely purity of mental arising. Why? Because this purity of mental arising and purity of the four meditative concentrations are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of the four immeasurables and the four formless concentrations; purity of the four immeasurables and the four formless concentrations is precisely purity of mental arising. Why? Because this purity of mental arising and purity of the four immeasurables and the four formless concentrations are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of the eight liberations; purity of the eight liberations is precisely purity of mental arising. Why?

Because this purity of mental arising and purity of the eight liberations are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of the eight spheres of mastery, the nine successive attainments, and the ten universal spheres; purity of the eight spheres of mastery, the nine successive attainments, and the ten universal spheres is precisely purity of mental arising.

Why? Because this purity of mental arising and purity of the eight spheres of mastery, the nine successive attainments, and the ten universal spheres are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of the four establishments of mindfulness; purity of the four establishments of mindfulness is precisely purity of mental arising. Why?

Because this purity of mental arising and purity of the four establishments of mindfulness are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; purity of the four right efforts through purity of the Noble Eightfold Path is precisely purity of mental arising.

Why? Because this purity of mental arising and purity of the four right efforts through purity of the Noble Eightfold Path are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of the liberation gateway of emptiness; purity of the liberation gateway of emptiness is precisely purity of mental arising. Why? Because this purity of mental arising and purity of the liberation gateway of emptiness are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of the liberation gateways of signlessness and wishlessness; purity of the liberation gateways of signlessness and wishlessness is precisely purity of mental arising. Why? Because this purity of mental arising and purity of the liberation gateways of signlessness and wishlessness are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of the ten bodhisattva grounds; purity of the ten bodhisattva grounds is precisely purity of mental arising. Why? Because this purity of mental arising and purity of the ten bodhisattva grounds are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of the five kinds of eyes; purity of the five kinds of eyes is precisely purity of mental arising. Why? Because this purity of mental arising and purity of the five kinds of eyes are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of the six superknowledges; purity of the six superknowledges is precisely purity of mental arising. Why? Because this purity of mental arising and purity of the six superknowledges are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! Purity of mental arising is precisely purity of the Buddha’s ten powers; purity of the Buddha’s ten powers is precisely purity of mental arising. Why?

Because this purity of mental arising and purity of the Buddha’s ten powers are nondual, not divided into two, undifferentiated, and without cessation. Purity of mental arising is precisely purity of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen distinctive qualities of a Buddha; purity of the four fearlessnesses through purity of the eighteen distinctive qualities of a Buddha is precisely purity of mental arising.

Why? Because this purity of mental arising and purity of the four fearlessnesses through purity of the eighteen distinctive qualities of a Buddha are nondual, not divided into two, undifferentiated, and without cessation.

Subhuti! The purity of mind-born beings is precisely the purity of the quality of never forgetting; the purity of the quality of never forgetting is precisely the purity of mind-born beings. Why? Because the purity of mind-born beings and the purity of the quality of never forgetting are not two, not divided into two, neither differentiated nor severed. The purity of mind-born beings is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of mind-born beings. Why? Because the purity of mind-born beings and the purity of the nature of constant equanimity are not two, not divided into two, neither differentiated nor severed.

Subhuti! The purity of mind-born beings is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of mind-born beings. Why?

Because the purity of mind-born beings and the purity of the knowledge of all things are not two, not divided into two, neither differentiated nor severed. The purity of mind-born beings is precisely the purity of the knowledge of the aspects of the path and the knowledge of all aspects; the purity of the knowledge of the aspects of the path and the knowledge of all aspects is precisely the purity of mind-born beings. Why?

Because the purity of mind-born beings and the purity of the knowledge of the aspects of the path and the knowledge of all aspects are not two, not divided into two, neither differentiated nor severed.

Subhuti! The purity of mind-born beings is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of mind-born beings. Why? Because the purity of mind-born beings and the purity of all dharani gateways are not two, not divided into two, neither differentiated nor severed. The purity of mind-born beings is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of mind-born beings. Why? Because the purity of mind-born beings and the purity of all samadhi gateways are not two, not divided into two, neither differentiated nor severed.

Subhuti! The purity of mind-born beings is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of mind-born beings. Why? Because the purity of mind-born beings and the purity of the fruit of stream-entry are not two, not divided into two, neither differentiated nor severed. The purity of mind-born beings is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of mind-born beings. Why? Because the purity of mind-born beings and the purity of the fruits of once-returning, non-returning, and arhatship are not two, not divided into two, neither differentiated nor severed.

Subhuti! The purity of mind-born beings is precisely the purity of the fruit of a pratyekabuddha; the purity of the fruit of a pratyekabuddha is precisely the purity of mind-born beings. Why? Because the purity of mind-born beings and the purity of the fruit of a pratyekabuddha are not two, not divided into two, neither differentiated nor severed.

Subhuti! The purity of mind-born beings is precisely the purity of all the practices of great bodhisattvas; the purity of all the practices of great bodhisattvas is precisely the purity of mind-born beings. Why? Because the purity of mind-born beings and the purity of all the practices of great bodhisattvas are not two, not divided into two, neither differentiated nor severed.

Subhuti! The purity of mind-born beings is precisely the purity of the supreme enlightenment of all Buddhas; the purity of the supreme enlightenment of all Buddhas is precisely the purity of mind-born beings. Why? Because the purity of mind-born beings and the purity of the supreme enlightenment of all Buddhas are not two, not divided into two, neither differentiated nor severed.

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

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

Subhuti! The purity of youths is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of youths. Why? Because the purity of youths and the purity of the form ayatana are not two, not divided into two, neither differentiated nor severed. The purity of youths is precisely the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas; the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas is precisely the purity of youths. Why? Because the purity of youths and the purity of the sound, odor, taste, tangible-object, and mental-object ayatanas are not two, not divided into two, neither differentiated nor severed.

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

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

Subhuti! The purity of youths is precisely the purity of the nose dhatu; the purity of the nose dhatu is precisely the purity of youths. Why? Because the purity of youths and the purity of the nose dhatu are not two, not divided into two, neither differentiated nor severed. The purity of youths is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising in dependence upon nose-contact; the purity of the odor dhatu through to the feelings arising in dependence upon nose-contact is precisely the purity of youths. Why? Because the purity of youths and the purity of the odor dhatu through to the feelings arising in dependence upon nose-contact are not two, not divided into two, neither differentiated nor severed.

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

Because the purity of the youth and the purity of the tongue dhatu are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings arising with tongue-contact as condition; the purity of the taste dhatu through the feelings arising with tongue-contact as condition is precisely the purity of the youth.

Why is this? Because the purity of the youth and the purity of the taste dhatu through the feelings arising with tongue-contact as condition are nondual, not divided into two, undiscriminated, and undestroyed.

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

Because the purity of the youth and the purity of the body dhatu are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of the tangible-object dhatu, the body-consciousness dhatu, body-contact, and the feelings arising with body-contact as condition; the purity of the tangible-object dhatu through the feelings arising with body-contact as condition is precisely the purity of the youth.

Why is this? Because the purity of the youth and the purity of the tangible-object dhatu through the feelings arising with body-contact as condition are nondual, not divided into two, undiscriminated, and undestroyed.

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

Because the purity of the youth and the purity of the mind dhatu are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of the mental-object dhatu, the mind-consciousness dhatu, mind-contact, and the feelings arising with mind-contact as condition; the purity of the mental-object dhatu through the feelings arising with mind-contact as condition is precisely the purity of the youth.

Why is this? Because the purity of the youth and the purity of the mental-object dhatu through the feelings arising with mind-contact as condition are nondual, not divided into two, undiscriminated, and undestroyed.

Subhuti! The purity of the youth is precisely the purity of the earth dhatu; the purity of the earth dhatu is precisely the purity of the youth. Why is this? Because the purity of the youth and the purity of the earth dhatu are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of the water, fire, wind, space, and consciousness dhatus; the purity of the water, fire, wind, space, and consciousness dhatus is precisely the purity of the youth. Why is this? Because the purity of the youth and the purity of the water, fire, wind, space, and consciousness dhatus are nondual, not divided into two, undiscriminated, and undestroyed.

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

Because the purity of the youth and the purity of ignorance are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of volitional formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress; the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress is precisely the purity of the youth.

Why is this? Because the purity of the youth and the purity of volitional formations through aging and death, sorrow, lamentation, pain, grief, and distress are nondual, not divided into two, undiscriminated, and undestroyed.

Subhuti! The purity of the youth is precisely the purity of the perfection of generosity; the purity of the perfection of generosity is precisely the purity of the youth. Why is this? Because the purity of the youth and the purity of the perfection of generosity are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of the perfections of moral discipline, patient endurance, diligence, meditative concentration, and prajnaparamita; the purity of the perfection of moral discipline through prajnaparamita is precisely the purity of the youth. Why is this? Because the purity of the youth and the purity of the perfection of moral discipline through prajnaparamita are nondual, not divided into two, undiscriminated, and undestroyed.

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

Because the purity of the youth and the purity of the emptiness of internal phenomena are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of the emptiness of external phenomena, the emptiness of internal and external phenomena, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, ultimate emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of the unchanging, the emptiness of original nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of the unobtainable, the emptiness of nonexistence,

the emptiness of self-nature, and the emptiness of the self-nature of nonexistence; the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence is precisely the purity of the youth.

Why is this? Because the purity of the youth and the purity of the emptiness of external phenomena through the emptiness of the self-nature of nonexistence are nondual, not divided into two, undiscriminated, and undestroyed.

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

Because the purity of the youth and the purity of suchness are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of the Dharma realm, the nature of phenomena, the nature free from falsity, the unchanging nature, the nature of equality, the nature of freedom from arising, the fixed order of phenomena, the abiding order of phenomena, the ultimate reality, the realm of space, and the inconceivable realm; the purity of the Dharma realm through the inconceivable realm is precisely the purity of the youth.

Why is this? Because the purity of the youth and the purity of the Dharma realm through the inconceivable realm are nondual, not divided into two, undiscriminated, and undestroyed.

Subhuti! The purity of the Noble Truth of suffering is precisely the purity of the youth; the purity of the Noble Truth of suffering is precisely the purity of the youth. Why is this? Because the purity of the youth and the purity of the Noble Truth of suffering are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of the Noble Truths of the origin of suffering, its cessation, and the path; the purity of the Noble Truths of the origin of suffering, its cessation, and the path is precisely the purity of the youth. Why is this? Because the purity of the youth and the purity of the Noble Truths of the origin of suffering, its cessation, and the path are nondual, not divided into two, undiscriminated, and undestroyed.

Subhuti! The purity of the youth is precisely the purity of the four meditative concentrations; the purity of the four meditative concentrations is precisely the purity of the youth. Why is this? Because the purity of the youth and the purity of the four meditative concentrations are nondual, not divided into two, undiscriminated, and undestroyed. The purity of the youth is precisely the purity of the four immeasurables and the four formless attainments; the purity of the four immeasurables and the four formless attainments is precisely the purity of the youth. Why is this? Because the purity of the youth and the purity of the four immeasurables and the four formless attainments are nondual, not divided into two, undiscriminated, and undestroyed.

Subhuti, the purity of a youth is precisely the purity of the eight liberations; the purity of the eight liberations is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the eight liberations are nondual, not divided into two, without distinction, and without cessation.

The purity of a youth is precisely the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality; the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the eight spheres of mastery, the nine successive attainments, and the ten spheres of totality are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the four foundations of mindfulness; the purity of the four foundations of mindfulness is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the four foundations of mindfulness are nondual, not divided into two, without distinction, and without cessation.

The purity of a youth is precisely the purity of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; the purity of the four right efforts through the Noble Eightfold Path is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the four right efforts through the Noble Eightfold Path are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the liberation gateway of emptiness; the purity of the liberation gateway of emptiness is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the liberation gateway of emptiness are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the liberation gateways of signlessness and wishlessness; the purity of the liberation gateways of signlessness and wishlessness is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the liberation gateways of signlessness and wishlessness are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the ten bodhisattva bhumis; the purity of the ten bodhisattva bhumis is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the ten bodhisattva bhumis are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the five eyes; the purity of the five eyes is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the five eyes are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the six superknowledges; the purity of the six superknowledges is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the six superknowledges are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the ten powers of a Buddha; the purity of the ten powers of a Buddha is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the ten powers of a Buddha are nondual, not divided into two, without distinction, and without cessation.

The purity of a youth is precisely the purity of the four fearlessnesses, the four unobstructed understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of a Buddha; the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the four fearlessnesses through the eighteen unique qualities of a Buddha are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the quality of never forgetting; the purity of the quality of never forgetting is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the quality of never forgetting are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the nature of constant equanimity; the purity of the nature of constant equanimity is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the nature of constant equanimity are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the knowledge of all things; the purity of the knowledge of all things is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the knowledge of all things are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the knowledge of the aspects of the paths and the knowledge of all aspects; the purity of the knowledge of the aspects of the paths and the knowledge of all aspects is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the knowledge of the aspects of the paths and the knowledge of all aspects are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of all dharani gateways; the purity of all dharani gateways is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of all dharani gateways are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of all samadhi gateways; the purity of all samadhi gateways is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of all samadhi gateways are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the fruit of stream-entry; the purity of the fruit of stream-entry is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the fruit of stream-entry are nondual, not divided into two, without distinction, and without cessation. The purity of a youth is precisely the purity of the fruits of once-returning, non-returning, and arhatship; the purity of the fruits of once-returning, non-returning, and arhatship is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the fruits of once-returning, non-returning, and arhatship are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the realization of a pratyekabuddha; the purity of the realization of a pratyekabuddha is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the realization of a pratyekabuddha are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of all practices of great bodhisattvas; the purity of all practices of great bodhisattvas is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of all practices of great bodhisattvas are nondual, not divided into two, without distinction, and without cessation.

Subhuti, the purity of a youth is precisely the purity of the unsurpassed awakening of all Buddhas; the purity of the unsurpassed awakening of all Buddhas is precisely the purity of a youth. Why is this? Because the purity of a youth and the purity of the unsurpassed awakening of all Buddhas are nondual, not divided into two, without distinction, and without cessation.

Furthermore, Subhuti! The purity of volitional formations is precisely the purity of form; the purity of form is precisely the purity of volitional formations. Why? Because this purity of volitional formations and the purity of form are not two, not divided into two, not differentiated, and not annihilated. The purity of volitional formations is precisely the purity of feeling, perception, formations, and consciousness; the purity of feeling, perception, formations, and consciousness is precisely the purity of volitional formations. Why? Because this purity of volitional formations and the purity of feeling, perception, formations, and consciousness are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of volitional formations is precisely the purity of the eye ayatana; the purity of the eye ayatana is precisely the purity of volitional formations. Why? Because this purity of volitional formations and the purity of the eye ayatana are not two, not divided into two, not differentiated, and not annihilated. The purity of volitional formations is precisely the purity of the ear, nose, tongue, body, and mind ayatanas; the purity of the ear, nose, tongue, body, and mind ayatanas is precisely the purity of volitional formations. Why? Because this purity of volitional formations and the purity of the ear, nose, tongue, body, and mind ayatanas are not two, not divided into two, not differentiated, and not annihilated.

Subhuti! The purity of volitional formations is precisely the purity of the form ayatana; the purity of the form ayatana is precisely the purity of volitional formations. Why? Because this purity of volitional formations and the purity of the form ayatana are not two, not divided into two, not differentiated, and not annihilated. The purity of volitional formations is precisely the purity of the sound, odor, taste, touch, and dharma ayatanas; the purity of the sound, odor, taste, touch, and dharma ayatanas is precisely the purity of volitional formations. Why? Because this purity of volitional formations and the purity of the sound, odor, taste, touch, and dharma ayatanas are not two, not divided into two, not differentiated, and not annihilated.

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

Because this purity of volitional formations and the purity of the eye dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of volitional formations is precisely the purity of the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings that arise conditioned by eye-contact; the purity of the form dhatu through to the feelings that arise conditioned by eye-contact is precisely the purity of volitional formations.

Why? Because this purity of volitional formations and the purity of the form dhatu through to the feelings that arise conditioned by eye-contact are not two, not divided into two, not differentiated, and not annihilated.

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

Because this purity of volitional formations and the purity of the ear dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of volitional formations is precisely the purity of the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise conditioned by ear-contact; the purity of the sound dhatu through to the feelings that arise conditioned by ear-contact is precisely the purity of volitional formations.

Why? Because this purity of volitional formations and the purity of the sound dhatu through to the feelings that arise conditioned by ear-contact are not two, not divided into two, not differentiated, and not annihilated.

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

Because this purity of volitional formations and the purity of the nose dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of volitional formations is precisely the purity of the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise conditioned by nose-contact; the purity of the odor dhatu through to the feelings that arise conditioned by nose-contact is precisely the purity of volitional formations.

Why? Because this purity of volitional formations and the purity of the odor dhatu through to the feelings that arise conditioned by nose-contact are not two, not divided into two, not differentiated, and not annihilated.

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

Because this purity of volitional formations and the purity of the tongue dhatu are not two, not divided into two, not differentiated, and not annihilated. The purity of volitional formations is precisely the purity of the taste dhatu, the tongue-consciousness dhatu, tongue-contact, and the feelings that arise conditioned by tongue-contact; the purity of the taste dhatu through to the feelings that arise conditioned by tongue-contact is precisely the purity of volitional formations.

Why? Because this purity of volitional formations and the purity of the taste dhatu through to the feelings that arise conditioned by tongue-contact are not two, not divided into two, not differentiated, and not annihilated.

Fascicle 193

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