This rendering does not include the entire published text

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ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 27

Śatasāhasrikāprajñāpāramitā

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

’phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa

The Noble Perfection of Wisdom in One Hundred Thousand Lines

Āryaśatasāhasrikāprajñāpāramitā

Toh 8

Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25).

Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2024

Current version v 1.0.18 (2024)

Generated by 84000 Reading Room v2.26.1

This is a partial publication, only including completed chapters

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.

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Overview

History and Sources

History of the Long Perfection of Wisdom Sūtras

Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines

·	Chinese
·	Sanskrit
·	Tibetan
·	Colophons

Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras

The Commentaries

·	1. Those Based on the Abhisamayālaṃkāra
·	2. The Two Bṛhaṭṭīkā Commentaries
·	3. Tibetan Commentaries

Translations and Studies in Western Languages

The Content of This First Installment of the English Translation

·	From the Abhisamayālaṃkāra Perspective
·	From the Perspective of the Bṛhaṭṭīkā Commentaries

Sources and Features of the Translation

tr.

The Translation

1.	Chapter 1: The Context
2.	Chapter 2: Śāriputra
3.	Chapter 3
4.	Chapter 4
5.	Chapter 5
6.	Chapter 6
7.	Chapter 7
8.	Chapter 8
9.	Chapter 9
10.	Chapter 10
11.	Chapter 11
12.	Chapter 12
13.	Chapter 13
14.	Chapter 14
15.	Chapter 15
16.	Chapter 16
17.	Chapter 17
18.	Chapter 18
19.	Chapter 19
20.	Chapter 20
21.	Chapter 21
22.	Chapter 22
23.	Chapter 23: Śakra
24.	Chapter 24: Dedication
25.	Chapter 25
26.	Chapter 26
27.	Chapter 27
28.	Chapter 28
29.	Chapter 29 [not yet published]
30.	Chapter 30 [not yet published]
31.	Chapter 31 [not yet published]
32.	Chapter 32 [not yet published]
33.	Chapter 33 [not yet published]
34.	Chapter 34 [not yet published]
35.	Chapter 35 [not yet published]
36.	Chapter 36 [not yet published]
37.	Chapter 37 [not yet published]
38.	Chapter 38 [not yet published]
39.	Chapter 39 [not yet published]
40.	Chapter 40 [not yet published]
41.	Chapter 41 [not yet published]
42.	Chapter 42 [not yet published]
43.	Chapter 43 [not yet published]
44.	Chapter 44 [not yet published]
45.	Chapter 45 [not yet published]
46.	Chapter 46 [not yet published]
47.	Chapter 47 [not yet published]
48.	Chapter 48 [not yet published]
49.	Chapter 49 [not yet published]
50.	Chapter 50 [not yet published]
51.	Chapter 51 [not yet published]
52.	Chapter 52 [not yet published]
53.	Chapter 53 [not yet published]
54.	Chapter 54 [not yet published]
55.	Chapter 55 [not yet published]
56.	Chapter 56 [not yet published]
57.	Chapter 57 [not yet published]
58.	Chapter 58 [not yet published]
59.	Chapter 59 [not yet published]
60.	Chapter 60 [not yet published]
61.	Chapter 61 [not yet published]
62.	Chapter 62 [not yet published]
63.	Chapter 63 [not yet published]
64.	Chapter 64 [not yet published]
65.	Chapter 65 [not yet published]
66.	Chapter 66 [not yet published]
67.	Chapter 67 [not yet published]
68.	Chapter 68 [not yet published]
69.	Chapter 69 [not yet published]
70.	Chapter 70 [not yet published]
71.	Chapter 71 [not yet published]
72.	Chapter 72 [not yet published]

ab.

Abbreviations

Notes

Bibliography

·	Primary Sources in Tibetan and Sanskrit
·	Secondary References in Tibetan and Sanskrit
·	Secondary References in English and Other Languages

Glossary

ci.

Citation Index

Summary

s.1

The Perfection of Wisdom in One Hundred Thousand Lines is the longest of all the Prajñāpāramitā sūtras and fills no fewer than twelve volumes of the Degé Kangyur. Like the other two long sūtras, it is a detailed record of the teaching on the perfection of wisdom that the Buddha Śākyamuni gave on Vulture Peak in Rājagṛha, setting out all aspects of the path to enlightenment that bodhisattvas must know and put into practice, yet without taking them as having even the slightest true existence. Each point is emphasized by the exhaustive way that, in this version of the teaching, the Buddha repeats each of his many profound statements for every one of the items in the sets of dharmas that comprise deluded experience, the path, and the qualities of enlightenment.

s.2

The provisional version published here currently contains only the first thirteen chapters of the sūtra. Subsequent batches of chapters will be added as their translation and editing is completed.

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Acknowledgements

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The text was translated by Gareth Sparham, partly based on the translation of The Perfection of Wisdom in Twenty-Five Thousand Lines by the late Gyurme Dorje and the Padmakara Translation Group. Geshe Lobsang Gyaltsen, 80th Abbot of Drepung Gomang monastery, and Geshe Kalsang Damdul, former Director of the Institute of Buddhist Dialectics, kindly provided learned advice.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation, John Canti wrote the provisional introduction, and Ven. Konchog Norbu copyedited the text. Celso Wilkinson, André Rodrigues, and Sameer Dhingra were in charge of the digital publication process.

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The translation of this text has been made possible through the generous sponsorship of those who offered leadership gifts to inaugurate our campaign, The Perfection of Wisdom for All. In chronological order of contributions received, these include:

Yan Xiu, Yan Li, Li Yifeng, and Wang Issa; Thirty, Twenty, Jamyang Sun, and Manju Sun; Anonymous; Ye Kong and family, Chen Hua, and Yizhen Kong; Wang Jing and family; Joseph Tse, Patricia Tse, and family; Zhou Tianyu, Chen Yiqin, Zhou Xun, Zhuo Yue, Chen Kun, Sheng Ye, and family, Zhao Xuan, Huang Feng, Lei Xia, Kamay Kan, Huang Xuan, Liu Xin Qi, Le Fei, Li Cui Zhi, Wang Shu Chang, Li Su Fang, Feng Bo Wen, Wang Zi Wen, Ye Wei Wei, Guo Wan Huai, and Zhang Nan; Ang Wei Khai and Ang Chui Jin; Jube, Sharma, Leo, Tong, Mike, Ming, Caiping, Lekka, Shanti, Nian Zu, Zi Yi, Dorje, Guang Zu, Kunga, and Zi Chao; Anonymous, Anonymous; An Zhang, Hannah Zhang, Lucas Zhang, and Aiden Zhang; Jinglan Chi and family; Anonymous; Dakki; Kelvin Lee and Doris Lim.

We also acknowledge and express our deep gratitude to the 6,145 donors who supported the translation and publication of this text through contributions made throughout the campaign period.

Introduction

Overview

i.1

The Perfection of Wisdom in One Hundred Thousand Lines is the longest of the three so-called “long” Perfection of Wisdom, or Prajñāpāramitā, sūtras. Indeed, not only is it the very longest of all Buddhist texts, but it is among the longest single works of literature in any language or culture. In the Degé Kangyur it fills twelve volumes, and comprises fourteen percent of the whole collection by number of pages.

History and Sources

History of the Long Perfection of Wisdom Sūtras

Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines

Chinese

Sanskrit

Tibetan

Colophons

Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras

The Commentaries

1. Those Based on the Abhisamayālaṃkāra

2. The Two Bṛhaṭṭīkā Commentaries

3. Tibetan Commentaries

Translations and Studies in Western Languages

The Content of This First Installment of the English Translation

From the Abhisamayālaṃkāra Perspective

From the Perspective of the Bṛhaṭṭīkā Commentaries

Sources and Features of the Translation

The Translation

The Perfection of Wisdom in One Hundred Thousand Lines

Chapter 1: The Context

[V14] [F.1.b] [B1]

1.1

Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,56 supreme in their perfection of all mental powers, with the exception of just one person‍—the venerable Ānanda, a trainee who had entered the stream. Also present were some five hundred nuns‍—Yaśodharā and Mahāprajāpatī and so on‍— [F.2.a] and a great many laymen and laywomen, all of whom had seen the Dharma.

Chapter 2: Śāriputra

2.1

At that time, when the Blessed One thus understood that the world‍—with its gods, demons, and Brahmā deities, with its virtuous ascetics and brahmin priests, and with its many gods, humans, and asuras‍—had assembled, and that those many bodhisattva great beings who were mainly crown princes had assembled, he said to the venerable Śāradvatīputra, “Here, Śāradvatīputra, bodhisattva great beings who want to fully awaken to all phenomena in all their aspects should persevere in the perfection of wisdom.”

Chapter 3

3.1

Then the Blessed One addressed the venerable Subhūti: “Subhūti, commencing with the perfection of wisdom, be inspired to give a Dharma discourse to bodhisattva great beings on how bodhisattva great beings will go forth in the perfection of wisdom!”

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3.2

Thereupon, those bodhisattva great beings, those great śrāvakas, and those gods who were present thought, “Will the venerable Subhūti reveal the perfection of wisdom to these bodhisattva great beings through the strong and mighty armor of his own wisdom and inspired eloquence, or will he reveal it through the power of the Buddha?”

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Chapter 5

5.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I thus [F.333.a] do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, which bodhisattva great being should I teach and instruct, and in which perfection of wisdom? Blessed Lord, I do not apprehend, do not find, and do not observe an entity, so, Blessed Lord, without apprehending, finding, and observing an entity, what phenomenon should I teach and instruct, and in which phenomenon?278

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Chapter 6

6.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with physical forms, they are engaging with mental images. If they engage with feelings, they are engaging with mental images. If they engage with perceptions, they are engaging with mental images. If they engage with formative predispositions, they are engaging with mental images. If they engage with consciousness, they are engaging with a mental image.

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Chapter 7

7.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, [F.221.b] will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of perseverance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of tolerance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of ethical discipline, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of generosity, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?

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Chapter 8

8.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

8.2

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity denoted by a word. If you ask why, it is because bodhi (enlightenment) does not arise nor does sattva (a being) arise. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity that is the word bodhisattva is not an actual entity that is a word.

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Chapter 9

9.1

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is the four applications of mindfulness. If you ask what these four are, they are the application of mindfulness to the body, the application of mindfulness to feelings, the application of mindfulness to the mind, [F.178.a] and the application of mindfulness to phenomena.

9.2

“If you ask what the application of mindfulness to the body is, in this respect, Subhūti, bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the inner body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer and inner body, without apprehending anything and without forming conceptual thoughts to do with the body.

10.

Chapter 10

10.1

“Subhūti, you have asked, ‘How532 have bodhisattva great beings entered perfectly into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is like this: no phenomenon changes place, so no phenomenon at all goes or comes, changes place, or draws near. However, while they do not give rise to conceits [F.196.b] or think about the level of any phenomena, it is not that they do not refine the levels, it is that they do not observe those levels.

11.

Chapter 11

11.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the Great Vehicle is called a ‘Great Vehicle.’ It outshines the world with its gods, humans, and asuras and attains emancipation;574 that is why it is called a Great Vehicle.

11.2

“Blessed Lord, this Great Vehicle is the same as space. Just as space gives space to575 countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. For this Great Vehicle, going and coming are not discerned,576 nor standing still. The limit of the past, the limit of the future, and a middle are also not discerned.

12.

Chapter 12

12.1

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, this elder Subhūti, who has been put in charge of the perfection of wisdom by the tathāgata, arhat, perfectly complete buddha, thinks he is just to teach the Great Vehicle.”

12.2

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I trust that I have not contradicted the perfection of wisdom while teaching the Great Vehicle.”

13.

Chapter 13

13.1

Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, when bodhisattva great [F.173.b] beings practice the perfection of wisdom, how do they investigate these phenomena? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is investigation?”

13.2

The venerable Śāradvatīputra having asked this, the venerable Subhūti then replied to him, “Venerable Śāradvatīputra, you said, ‘What is a bodhisattva?’ A being (sattva) is enlightenment (bodhi), and therefore is called a bodhisattva. With that enlightenment they know the aspects of all phenomena, but they are not attached to those phenomena. If you ask which phenomena they know the aspects of, they know the aspects of physical forms, but they are not attached to them; they know the aspects of feelings, but they are not attached to them; they know the aspects of perceptions, but they are not attached to them; they know the aspects of formative predispositions, but they are not attached to them; and they know the aspects of consciousness, but they are not attached to it.

14.

Chapter 14

14.1

Then as many Great Kings as there are in this great billionfold world system, [F.283.a] together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Śakras, mighty lords of the gods, as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Suyāma gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Saṃtuṣita 630 gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Nirmāṇarati gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Paranirmitavaśavartin gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Mahābrahmā gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Ābhāsvara gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Śubhakṛtsna gods as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. As many Vṛhatphala gods as there are in this great billionfold world system, [F.283.b] together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. And as many gods in the realms of the Śuddhāvāsa 631 as there are in this great billionfold world system, together with many hundreds of thousands of one hundred million billion gods, all congregated there, in that same assembly. Yet the radiance of the bodies of the gods of the Cāturmahārājika realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Trayastriṃśa realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Yāma realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Tuṣita realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Nirmāṇarati realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Paranirmitavaśavartin realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Mahābrahmā realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Ābhāsvara realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Śubhakṛtsna realm originating through the ripening of their past actions, the radiance of the bodies of the gods of the Vṛhatphala realm originating through the ripening of their past actions, and the radiance of the bodies of gods in the Śuddhāvāsa realms originating through the ripening of their past actions––all those radiances‍—did not approach a hundredth part, did not approach a thousandth part, did not approach a hundred thousandth part, did not approach even a hundred thousand ten million billionth part of the natural radiance of the Tathāgata; they did not stand up to any number, fraction, calculation, or example of it. All those radiances of the gods, originating through the ripening of their past actions, [F.284.a] neither sparkled, nor gleamed, nor shone alongside the radiance of the Tathāgata’s body. The radiance of the Tathāgata’s body alone was the best among them. It was foremost. It was the greatest. It was superior. It was excellent. It was supreme. It was perfect. It was unsurpassed, and it was unexcelled.

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15.

Chapter 15

15.1

The gods then thought, “In what possible form should we accept those who hear the Dharma from the elder Subhūti to be?”

15.2

Then the venerable Subhūti, knowing in his mind the mental questioning of those gods, [F.363.b] said to those gods, “Gods, you should accept that my Dharma teaching is like an illusion, and, gods, that those who listen to the Dharma from me are also like an illusion. Gods, you should take my Dharma teaching as like a magical display, and, gods, you should accept that those who listen to the Dharma from me are also like a magical display. They do not hear anything at all, nor do they actualize anything at all.”

16.

Chapter 16

16.1

Then Śakra, mighty lord of the gods, thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were660 to conjure up flowers and sprinkle, scatter, and shower them [F.43.b] upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti?”

16.2

Then all the gods in this billionfold world system––the gods of the Cāturmahārājika realm, the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, [F.44.a] and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahmapārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm, as many as there are––also thought, “While the elder Subhūti is teaching this cascade of the Dharma in this manner, what if, in order to worship this perfection of wisdom, I were to conjure up flowers and sprinkle, scatter, and shower them upon the Lord Buddha, the bodhisattva great beings, the saṅgha of monks, and the elder Subhūti.”

17.

Chapter 17

17.1

Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, how wonderful it is that bodhisattva great beings who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom acquire these attributes that may be attained in this lifetime; that they bring beings to maturation, refine a buddhafield, [F.239.a] proceed from buddhafield to buddhafield to wait on the lord buddhas, and that the roots of virtue through which they seek to serve, respect, honor, and worship those lord buddhas are excellent; that their memory of the Dharmas that they hear from those lord buddhas does not weaken until they fully awaken to unsurpassed, perfect, complete enlightenment; that they acquire the excellence of family, acquire the excellence of birth, acquire the excellence of lifespan, acquire the excellence of retinue, acquire the excellence of the major marks, acquire the excellence of luminosity, acquire the excellence of the eyes, acquire the excellence of voice, acquire the excellence of meditative stability, and acquire the excellence of dhāraṇī; that through skillful means they emanate themselves in the body of a buddha, journey from world system to world system, and having gone to places where a lord buddha has not arisen and appeared, describe the attributes of the perfection of generosity, describe the attributes of the perfection of ethical discipline, describe the attributes of the perfection of tolerance, describe the attributes of the perfection of perseverance, describe the attributes of the perfection of meditative concentration, and describe [F.239.b] the attributes of the perfection of wisdom; describe the attributes of the emptiness of internal phenomena, describe the attributes of the emptiness of external phenomena, describe the attributes of the emptiness of external and internal phenomena, describe the attributes of the emptiness of emptiness, describe the attributes of the emptiness of great extent, describe the attributes of the emptiness of ultimate reality, describe the attributes of the emptiness of conditioned phenomena, describe the attributes of the emptiness of unconditioned phenomena, describe the attributes of the emptiness of the unlimited, describe the attributes of the emptiness of that which has neither beginning nor end, describe the attributes of the emptiness of nonexclusion, describe the attributes of the emptiness of inherent nature, describe the attributes of the emptiness of all phenomena, describe the attributes of the emptiness of intrinsic defining characteristics, describe the attributes of the emptiness of that which cannot be apprehended, describe the attributes of the emptiness of nonentities, describe the attributes of the emptiness of essential nature, and describe the attributes of the emptiness of an essential nature of nonentities; describe the attributes of the four meditative concentrations, describe the attributes of the four immeasurable attitudes, describe the attributes of the four formless absorptions, and describe the attributes of the five extrasensory powers; describe the attributes of the four applications of mindfulness, describe the attributes of the four correct exertions, describe the attributes of the four supports for miraculous ability, describe the attributes of the five faculties, describe the attributes of the five powers, describe the attributes of the seven branches of enlightenment, and describe the attributes of the noble eightfold path; describe the attributes of the four truths of the noble ones, describe the attributes of the eight liberations, describe the attributes of the nine serial steps of meditative absorption, [F.240.a] describe the attributes of the emptiness, signlessness, and wishlessness gateways to liberation, describe the attributes of the meditative stabilities, describe the attributes of the dhāraṇī gateways, describe the attributes of the ten powers of the tathāgatas, describe the attributes of the four fearlessnesses, describe the attributes of the four kinds of exact knowledge, describe the attributes of great loving kindness, describe the attributes of great compassion, and describe the attributes of the eighteen distinct qualities of the buddhas; and that through skillful means they teach beings the Dharma and discipline687 them in the three vehicles, namely, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the buddhas.”

18.

Chapter 18

18.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, when any sons or daughters of good families [F.262.b] who take up, uphold, recite, master, chant by heart,699 and focus their attention correctly on this profound perfection of wisdom are present in a place of conflict, in the frontline of battle, if those sons or daughters of good families have gone there and are present there having chanted this profound perfection of wisdom by heart, then those sons or daughters of good families will not be defeated. They will indisputably be victorious. Being victorious, they will be delivered from that conflict without being humiliated or injured.700

19.

Chapter 19

19.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, it is so, it is so! The merit of those sons or daughters of good families will increase greatly. The increase in the merit of those sons or daughters of good families who commit this perfection of wisdom to writing, make it into a book, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and in addition serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, is, because of that, immeasurable, incalculable, inconceivable, incomparable, and inestimable.

20.

Chapter 20

20.1

Then a hundred or so rival tīrthikas and wandering mendicants intent on looking for an opportunity to inflict harm approached the place where the Blessed One was. Śakra, mighty lord of the gods, had the thought, ‘These rival tīrthikas and wandering mendicants intent on looking for an opportunity to inflict harm have approached the place where the Blessed One is. So that when the perfection of wisdom is being preached, those rival tīrthikas and wandering mendicants do not, having approached the Blessed One, create obstacles, I should by all means chant by heart as much of this perfection of wisdom as I have taken up from the Blessed One.’

21.

Chapter 21

21.1

Then the venerable Ānanda said to the Blessed One, “In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the perfection of generosity, [F.306.b] does not proclaim the name of the perfection of ethical discipline, does not proclaim the name of the perfection of tolerance, does not proclaim the name of the perfection of perseverance, and does not proclaim the name of the perfection of meditative concentration. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the emptiness of internal phenomena, does not proclaim the name of the emptiness of external phenomena, does not proclaim the name of the emptiness of external and internal phenomena, does not proclaim the name of the emptiness of emptiness, does not proclaim the name of the emptiness of great extent, does not proclaim the name of the emptiness of ultimate reality, does not proclaim the name of the emptiness of conditioned phenomena, does not proclaim the name of the emptiness of unconditioned phenomena, does not proclaim the name of the emptiness of the unlimited, does not proclaim the name of the emptiness of that which has neither beginning nor end, does not proclaim the name of the emptiness of nonexclusion, does not proclaim the name of the emptiness of inherent nature, does not proclaim the name of the emptiness of all phenomena, does not proclaim the name of the emptiness of intrinsic defining characteristics, does not proclaim the name of the emptiness of that which cannot be apprehended, does not proclaim the name of the emptiness of nonentities, does not proclaim the name of the emptiness of essential nature, [F.307.a] and does not proclaim the name of the emptiness of an essential nature of nonentities. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the applications of mindfulness, does not proclaim the name of the correct exertions, does not proclaim the name of the supports for miraculous ability, does not proclaim the name of the faculties, does not proclaim the name of the powers, does not proclaim the name of the branches of enlightenment, and does not proclaim the name of the noble eightfold path; does not proclaim the name of the truths of the noble ones, does not proclaim the name of the meditative concentrations, does not proclaim the name of the immeasurable attitudes, does not proclaim the name of the formless absorptions, does not proclaim the name of the eight liberations, does not proclaim the name of the nine serial steps of meditative absorption, does not proclaim the name of the emptiness, signlessness, and wishlessness gateways to liberation, does not proclaim the name of the extrasensory powers, does not proclaim the name of the meditative stabilities, and does not proclaim the name of the [F.307.b] dhāraṇī gateways. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the ten powers of the tathāgatas, does not proclaim the name of the four fearlessnesses, does not proclaim the name of the four kinds of exact knowledge, does not proclaim the name of great compassion, and does not proclaim the name of the eighteen distinct qualities of the buddhas.”

22.

Chapter 22

22.1

Then the Blessed One asked Śakra, mighty lord of the gods, “Kauśika, if you could possess Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present you with this perfection of wisdom, written in the form of a book, which of these would you take?”

22.2

“Blessed Lord,” replied Śakra, “if someone were to present me with Jambudvīpa, filled to the brim with the relics of the tathāgatas, and if someone were to present me with this perfection of wisdom, written in the form of a book, I would take just this perfection of wisdom. If you ask why, [F.339.a] Blessed Lord, it is not that I do not honor those relics of the tathāgatas, it is not that I do not have confidence729 in them, and it is not that I do not think highly730 of them. Blessed Lord, it is not that I do not want to honor, or that I do not want to venerate, or that I do not want to respect, or that I do not want to worship the relics of the tathāgatas. Blessed Lord, those relics of the tathāgatas have also originated from the perfection of wisdom and that is why the relics of the tathāgatas should be honored, should be venerated, should be respected, and should be worshiped. Those relics have been brought into being731 by the perfection of wisdom. That is why those relics of the tathāgatas get to be worshiped.

23.

Chapter 23: Śakra

23.1

Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, if any sons or daughters of good families were to have established the beings of Jambudvīpa in the paths of the ten virtuous actions, do you think, Kauśika, that for this reason those sons or daughters of good families would have greatly increased their merit?”

“Greatly, Blessed Lord! Greatly, Well-Gone One!”

23.2

The Blessed One then said, “Kauśika, if any were to bestow a book of this perfection of wisdom on others so that they might recite it, write it out, or chant it by heart, they would even more greatly increase their merit than that. If you ask why, it is because in this perfection of wisdom it reveals extensively such attributes as those uncontaminated attributes, having trained in which sons or daughters of good families have entered, enter, and will enter into the maturity of the perfect nature 759 have attained, [F.371.b] attain, and will attain the fruit of having entered the stream; have attained, attain, and will attain the fruit of once-returner; have attained, attain, and will attain the fruit of non-returner; and have attained, attain, and will attain arhatship; those who follow the vehicle of the pratyekabuddhas have attained, attain, and will attain individual enlightenment; and those who have set out for unsurpassed, perfect, complete enlightenment have entered, enter, and will enter into the maturity of the bodhisattvas, and have fully awakened, fully awaken, and will fully awaken to unsurpassed, perfect, complete enlightenment.

24.

Chapter 24: Dedication

24.1

Then the bodhisattva great being Maitreya said to the elder Subhūti, [F.117.b] “Venerable monk Subhūti, that which is the basis of meritorious action associated with the rejoicing of a bodhisattva great being;772 that which is the basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment by way of not apprehending anything; that which is the foundation of meritorious action associated with the rejoicing of all beings; and that which is the basis of meritorious action arisen from the generosity, and the basis of meritorious action arisen from the ethical discipline and arisen from the meditation of the followers of the vehicle of the śrāvakas and the followers of the vehicle of the pratyekabuddhas‍—from among these, just that basis of meritorious action associated with a bodhisattva great being’s rejoicing, which is dedicated, having made common cause with all beings, to unsurpassed, perfect, complete enlightenment is said to be supreme, is said to be the best, is said to be the foremost, is said to be excellent, is said to be perfect, is said to be the greatest, is said to be unsurpassed, is said to be unexcelled, is said to be unequaled, and is said to be equal to the unequaled.

25.

Chapter 25

25.1

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, the perfection of wisdom sheds light owing to its utter purity. Blessed Lord, the perfection of wisdom is worthy of homage. Blessed Lord, I pay homage to the perfection of wisdom. Blessed Lord, the perfection of wisdom is unsullied by all the three realms. Blessed Lord, the perfection of wisdom dispels all the blindness of afflictive mental states and views, rendering visual distortion nonexistent.787 Blessed Lord, the perfection of wisdom, among the factors conducive to enlightenment, is supreme.788 Blessed Lord, the perfection of wisdom secures happiness so that all fears, enmity, and harms may be purified. Blessed Lord, the perfection of wisdom brings light to all beings so that they might acquire the five eyes. Blessed Lord, the perfection of wisdom teaches the path to those who are going astray so that they might turn back from the extremes. Blessed Lord, the perfection of wisdom establishes all-aspect omniscience, so that all the afflicted mental states and their connecting propensities789 might be abandoned. Blessed Lord, the perfection of wisdom generates the attributes of the buddhas so it is the mother of bodhisattva great beings. Blessed Lord, the perfection of wisdom, because of the emptiness of its intrinsic defining characteristics, has neither arisen nor ceased. Blessed Lord, the perfection of wisdom is the antidote to saṃsāra because it is neither permanent, nor has it perished. Blessed Lord, the perfection of wisdom is the protector790 of beings without a protector [F.178.b] because it bestows the entirety of the precious doctrine. Blessed Lord, the perfection of wisdom works as the ten powers 791 because it cannot be crushed. Blessed Lord, the perfection of wisdom turns the wheel of the Dharma, that turns three times in twelve ways,792 because it is subject to neither promulgation nor reversal. Blessed Lord, the perfection of wisdom displays the essential nature of all phenomena because of the emptiness of an essential nature of nonentities.

26.

Chapter 26

26.1

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, where do those bodhisattva great beings who have a resolute belief in this profound perfection of wisdom pass away before coming here? For how long have these sons or daughters of good families set out for unsurpassed, perfect, complete enlightenment? How many tathāgatas, arhats, perfectly complete buddhas have they served? For how long have those with a resolute belief in this profound perfection of wisdom as reality and as method803 practiced the perfection of generosity? For how long have they practiced the perfection of ethical discipline? For how long have they practiced the perfection of tolerance? For how long have they practiced the perfection of perseverance? For how long have they practiced the perfection of meditative concentration? And for how long have they practiced the perfection of wisdom?”

27.

Chapter 27

27.1

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, this purity is profound.”

“That is because of absolute purity,” said the Blessed One.

27.2

“Because of the purity of what is it profound?” asked Śāradvatīputra.

27.3

“Śāradvatīputra,” replied the Blessed One, “purity is profound because of the purity of physical forms, purity is profound because of the purity of feelings, purity is profound because of the purity of perceptions, purity is profound because of the purity of formative predispositions, and purity is profound because of the purity of consciousness. Śāradvatīputra, purity is profound because of the purity of the eyes, purity is profound because of the purity of the ears, purity is profound because of [F.122.a] the purity of the nose, purity is profound because of the purity of the tongue, purity is profound because of the purity of the body, and purity is profound because of the purity of the mental faculty. Śāradvatīputra, purity is profound because of the purity of sights, purity is profound because of the purity of sounds, purity is profound because of the purity of odors, purity is profound because of the purity of tastes, purity is profound because of the purity of tangibles, and purity is profound because of the purity of mental phenomena. Śāradvatīputra, purity is profound because of the purity of visual consciousness, purity is profound because of the purity of auditory consciousness, purity is profound because of the purity of olfactory consciousness, purity is profound because of the purity of gustatory consciousness, purity is profound because of the purity of tactile consciousness, and purity is profound because of the purity of mental consciousness. Śāradvatīputra, purity is profound because of the purity of visually compounded sensory contact, purity is profound because of the purity of aurally compounded sensory contact, purity is profound because of the purity of nasally compounded sensory contact, purity is profound because of the purity of lingually compounded sensory contact, purity is profound because of the purity of corporeally compounded sensory contact, and purity is profound because of the purity of mentally compounded sensory contact. Śāradvatīputra, purity is profound because of the purity of feelings conditioned by visually compounded sensory contact, purity is profound because of the purity of feelings conditioned by aurally compounded sensory contact, purity is profound because of the purity of feelings conditioned by nasally compounded sensory contact, [F.122.b] purity is profound because of the purity of feelings conditioned by lingually compounded sensory contact, purity is profound because of the purity of feelings conditioned by corporeally compounded sensory contact, and purity is profound because of the purity of feelings conditioned by mentally compounded sensory contact. Śāradvatīputra, purity is profound because of the purity of the earth element, purity is profound because of the purity of the water element, purity is profound because of the purity of the fire element, purity is profound because of the purity of the wind element, purity is profound because of the purity of the space element, and purity is profound because of the purity of the consciousness element. Śāradvatīputra, purity is profound because of the purity of ignorance, purity is profound because of the purity of formative predispositions, purity is profound because of the purity of consciousness, purity is profound because of the purity of name and form, purity is profound because of the purity of the six sense fields, purity is profound because of the purity of sensory contact, purity is profound because of the purity of sensation, purity is profound because of the purity of craving, purity is profound because of the purity of grasping, purity is profound because of the purity of the rebirth process, purity is profound because of the purity of birth, and purity is profound because of the purity of aging and death. Purity is profound because of the purity of the perfection of generosity, purity is profound because of the purity of the perfection of ethical discipline, purity is profound because of the purity of the perfection of tolerance, purity is profound because of [F.123.a] the purity of the perfection of perseverance, purity is profound because of the purity of the perfection of meditative concentration, and purity is profound because of the purity of the perfection of wisdom; purity is profound because of the purity of the emptiness of internal phenomena, purity is profound because of the purity of the emptiness of external phenomena, purity is profound because of the purity of the emptiness of external and internal phenomena, purity is profound because of the purity of the emptiness of emptiness, purity is profound because of the purity of the emptiness of great extent, purity is profound because of the purity of the emptiness of ultimate reality, purity is profound because of the purity of the emptiness of conditioned phenomena, purity is profound because of the purity of the emptiness of unconditioned phenomena, purity is profound because of the purity of the emptiness of the unlimited, purity is profound because of the purity of the emptiness of that which has neither beginning nor end, purity is profound because of the purity of the emptiness of nonexclusion, purity is profound because of the purity of the emptiness of inherent nature, purity is profound because of the purity of the emptiness of all phenomena, purity is profound because of the purity of the emptiness of intrinsic defining characteristics, purity is profound because of the purity of the emptiness of that which cannot be apprehended, purity is profound because of the purity of the emptiness of nonentities, purity is profound because of the purity of the emptiness of essential nature, and purity is profound because of the purity of the emptiness of an essential nature of nonentities; purity is profound because of the purity of the applications of mindfulness, purity is profound because of the purity of the correct exertions, [F.123.b] purity is profound because of the purity of the supports for miraculous ability, purity is profound because of the purity of the faculties, purity is profound because of the purity of the powers, purity is profound because of the purity of the branches of enlightenment, and purity is profound because of the purity of the noble eightfold path; and purity is profound because of the purity of the truths of the noble ones, purity is profound because of the purity of the meditative concentrations, purity is profound because of the purity of the immeasurable attitudes, purity is profound because of the purity of the formless absorptions, purity is profound because of the purity of the eight liberations, purity is profound because of the purity of the nine serial steps of meditative absorption, purity is profound because of the purity of emptiness, purity is profound because of the purity of signlessness, purity is profound because of the purity of wishlessness, purity is profound because of the purity of the extrasensory powers, purity is profound because of the purity of the meditative stabilities, purity is profound because of the purity of the dhāraṇī gateways, purity is profound because of the purity of the ten powers of the tathāgatas, purity is profound because of the purity of the four fearlessnesses, purity is profound because of the purity of the four kinds of exact knowledge, purity is profound because of the purity of the eighteen distinct qualities of the buddhas, purity is profound because of the purity of enlightenment, purity is profound because of the purity of the buddhas, purity is profound because of the purity of knowledge of all the dharmas, [F.124.a] purity is profound because of the purity of the knowledge of the aspects of the path, and purity is profound because of the purity of all-aspect omniscience.”

27.4

“Blessed Lord, purity is illuminating,” said Śāradvatīputra.

“Because of absolute purity,” said the Blessed One.

27.5

“Blessed Lord, on account of the purity of what is purity illuminating?” asked Śāradvatīputra.

27.6

“Śāradvatīputra,” replied the Blessed One, “purity is illuminating because of the purity of physical forms, purity is illuminating because of the purity of feelings, purity is illuminating because of the purity of perceptions, purity is illuminating because of the purity of formative predispositions, and purity is illuminating because of the purity of consciousness. Śāradvatīputra, purity is illuminating because of the purity of the eyes, purity is illuminating because of the purity of the ears, purity is illuminating because of the purity of the nose, purity is illuminating because of the purity of the tongue, purity is illuminating because of the purity of the body, and purity is illuminating because of the purity of the mental faculty. Śāradvatīputra, purity is illuminating because of the purity of sights, purity is illuminating because of the purity of sounds, purity is illuminating because of the purity of odors, purity is illuminating because of the purity of tastes, purity is illuminating because of the purity of tangibles, and purity is illuminating because of the purity of mental phenomena. Śāradvatīputra, purity is illuminating because of the purity of visual consciousness, purity is illuminating because of the purity of auditory consciousness, purity is illuminating because of [F.124.b] the purity of olfactory consciousness, purity is illuminating because of the purity of gustatory consciousness, purity is illuminating because of the purity of tactile consciousness, and purity is illuminating because of the purity of mental consciousness. Śāradvatīputra, purity is illuminating because of the purity of visually compounded sensory contact, purity is illuminating because of the purity of aurally compounded sensory contact, purity is illuminating because of the purity of nasally compounded sensory contact, purity is illuminating because of the purity of lingually compounded sensory contact, purity is illuminating because of the purity of corporeally compounded sensory contact, and purity is illuminating because of the purity of mentally compounded sensory contact. Śāradvatīputra, purity is illuminating because of the purity of feelings conditioned by visually compounded sensory contact, purity is illuminating because of the purity of feelings conditioned by aurally compounded sensory contact, purity is illuminating because of the purity of feelings conditioned by nasally compounded sensory contact, purity is illuminating because of the purity of feelings conditioned by lingually compounded sensory contact, purity is illuminating because of the purity of feelings conditioned by corporeally compounded sensory contact, and purity is illuminating because of the purity of feelings conditioned by mentally compounded sensory contact. Śāradvatīputra, purity is illuminating because of the purity of the earth element, purity is illuminating because of the purity of the water element, purity is illuminating because of the purity of the fire element, purity is illuminating because of the purity of the wind element, purity is illuminating because of the purity of the space element, and purity is illuminating because of the purity of the consciousness element. [F.125.a] Śāradvatīputra, purity is illuminating because of the purity of ignorance, purity is illuminating because of the purity of formative predispositions, purity is illuminating because of the purity of consciousness, purity is illuminating because of the purity of name and form, purity is illuminating because of the purity of the six sense fields, purity is illuminating because of the purity of sensory contact, purity is illuminating because of the purity of sensation, purity is illuminating because of the purity of craving, purity is illuminating because of the purity of grasping, purity is illuminating because of the purity of the rebirth process, purity is illuminating because of the purity of birth, and purity is illuminating because of the purity of aging and death. Śāradvatīputra, purity is illuminating because of the purity of the perfection of wisdom, purity is illuminating because of the purity of the perfection of meditative concentration, purity is illuminating because of the purity of the perfection of perseverance, purity is illuminating because of the purity of the perfection of tolerance, purity is illuminating because of the purity of the perfection of ethical discipline, and purity is illuminating because of the purity of the perfection of generosity. Śāradvatīputra, purity is illuminating because of the purity of the emptiness of internal phenomena, purity is illuminating because of the purity of the emptiness of external phenomena, purity is illuminating because of the purity of the emptiness of external and internal phenomena, purity is illuminating because of the purity of the emptiness of emptiness, purity is illuminating because of the purity of the emptiness of great extent, purity is illuminating because of the purity of the emptiness of ultimate reality, [F.125.b] purity is illuminating because of the purity of the emptiness of conditioned phenomena, purity is illuminating because of the purity of the emptiness of unconditioned phenomena, purity is illuminating because of the purity of the emptiness of the unlimited, purity is illuminating because of the purity of the emptiness of that which has neither beginning nor end, purity is illuminating because of the purity of the emptiness of nonexclusion, purity is illuminating because of the purity of the emptiness of inherent nature, purity is illuminating because of the purity of the emptiness of all phenomena, purity is illuminating because of the purity of the emptiness of intrinsic defining characteristics, purity is illuminating because of the purity of the emptiness of that which cannot be apprehended, purity is illuminating because of the purity of the emptiness of nonentities, purity is illuminating because of the purity of the emptiness of essential nature, and purity is illuminating because of the purity of the emptiness of an essential nature of nonentities; purity is illuminating because of the purity of the applications of mindfulness, purity is illuminating because of the purity of the correct exertions, purity is illuminating because of the purity of the supports for miraculous ability, purity is illuminating because of the purity of the faculties, purity is illuminating because of the purity of the powers, purity is illuminating because of the purity of the branches of enlightenment, and purity is illuminating because of the purity of the noble eightfold path; purity is illuminating because of the purity of the truths of the noble ones, purity is illuminating because of the purity of the meditative concentrations, purity is illuminating because of the purity of the immeasurable attitudes, purity is illuminating because of [F.126.a] the purity of the formless absorptions, purity is illuminating because of the purity of the eight liberations, purity is illuminating because of the purity of the nine serial steps of meditative absorption, purity is illuminating because of the purity of emptiness, purity is illuminating because of the purity of signlessness, purity is illuminating because of the purity of wishlessness, purity is illuminating because of the purity of the extrasensory powers, purity is illuminating because of the purity of the meditative stabilities, purity is illuminating because of the purity of the dhāraṇī gateways, purity is illuminating because of the purity of the ten powers of the tathāgatas, purity is illuminating because of the purity of the four fearlessnesses, purity is illuminating because of the purity of the four kinds of exact knowledge, purity is illuminating because of the purity of the eighteen distinct qualities of the buddhas; purity is illuminating because of the purity of the fruit of having entered the stream, purity is illuminating because of the purity of the fruit of once-returner, purity is illuminating because of the purity of the fruit of non-returner, purity is illuminating because of the purity of arhatship, purity is illuminating because of the purity of individual enlightenment, purity is illuminating because of the purity of the knowledge of the aspects of the path, and purity is illuminating because of the purity of all-aspect omniscience.”

27.7

“Blessed Lord, purity is the nonexistence of linking up,” said Śāradvatīputra.829

“Because of absolute purity,” said the Blessed [F.126.b] One.

27.8

“Blessed Lord, in what is the nonexistence of linking up purity?” asked Śāradvatīputra.

27.9

“Śāradvatīputra,” replied the Blessed One, “purity is the nonexistence of transmigrating and the nonexistence of linking up in physical forms, purity is the nonexistence of transmigrating and the nonexistence of linking up in feelings, purity is the nonexistence of transmigrating and the nonexistence of linking up in perceptions, purity is the nonexistence of transmigrating and the nonexistence of linking up in formative predispositions, and purity is the nonexistence of transmigrating and the nonexistence of linking up in consciousness. Purity is the nonexistence of transmigrating and the nonexistence of linking up in the eyes, purity is the nonexistence of transmigrating and the nonexistence of linking up in the ears, purity is the nonexistence of transmigrating and the nonexistence of linking up in the nose, purity is the nonexistence of transmigrating and the nonexistence of linking up in the tongue, purity is the nonexistence of transmigrating and the nonexistence of linking up in the body, and purity is the nonexistence of transmigrating and the nonexistence of linking up in the mental faculty. Purity is the nonexistence of transmigrating and the nonexistence of linking up in sights, purity is the nonexistence of transmigrating and the nonexistence of linking up in sounds, purity is the nonexistence of transmigrating and the nonexistence of linking up in odors, purity is the nonexistence of transmigrating and the nonexistence of linking up in tastes, purity is the nonexistence of transmigrating and the nonexistence of linking up in tangibles, and purity is the nonexistence of transmigrating and the nonexistence of linking up in mental phenomena. Purity is the nonexistence of transmigrating and the nonexistence of linking up in visual consciousness, purity is the nonexistence of transmigrating and the nonexistence of linking up in auditory consciousness, purity is the nonexistence of transmigrating [F.127.a] and the nonexistence of linking up in olfactory consciousness, purity is the nonexistence of transmigrating and the nonexistence of linking up in gustatory consciousness, purity is the nonexistence of transmigrating and the nonexistence of linking up in tactile consciousness, and purity is the nonexistence of transmigrating and the nonexistence of linking up in mental consciousness. Purity is the nonexistence of transmigrating and the nonexistence of linking up in visually compounded sensory contact, purity is the nonexistence of transmigrating and the nonexistence of linking up in aurally compounded sensory contact, purity is the nonexistence of transmigrating and the nonexistence of linking up in nasally compounded sensory contact, purity is the nonexistence of transmigrating and the nonexistence of linking up in lingually compounded sensory contact, purity is the nonexistence of transmigrating and the nonexistence of linking up in corporeally compounded sensory contact, and purity is the nonexistence of transmigrating and the nonexistence of linking up in mentally compounded sensory contact. Purity is the nonexistence of transmigrating and the nonexistence of linking up in feelings conditioned by visually compounded sensory contact, purity is the nonexistence of transmigrating and the nonexistence of linking up in feelings conditioned by aurally compounded sensory contact, purity is the nonexistence of transmigrating and the nonexistence of linking up in feelings conditioned by nasally compounded sensory contact, purity is the nonexistence of transmigrating and the nonexistence of linking up in feelings conditioned by lingually compounded sensory contact, purity is the nonexistence of transmigrating and the nonexistence of linking up in feelings conditioned by corporeally compounded sensory contact, and purity is the nonexistence of transmigrating and the nonexistence of linking up in feelings conditioned by mentally compounded sensory contact. Purity is the nonexistence of transmigrating and the nonexistence of linking up in the earth element, purity is the nonexistence of transmigrating [F.127.b] and the nonexistence of linking up in the water element, purity is the nonexistence of transmigrating and the nonexistence of linking up in the fire element, purity is the nonexistence of transmigrating and the nonexistence of linking up in the wind element, purity is the nonexistence of transmigrating and the nonexistence of linking up in the space element, and purity is the nonexistence of transmigrating and the nonexistence of linking up in the consciousness element. Purity is the nonexistence of transmigrating and the nonexistence of linking up in ignorance, purity is the nonexistence of transmigrating and the nonexistence of linking up in formative predispositions, purity is the nonexistence of transmigrating and the nonexistence of linking up in consciousness, purity is the nonexistence of transmigrating and the nonexistence of linking up in name and form, purity is the nonexistence of transmigrating and the nonexistence of linking up in the six sense fields, purity is the nonexistence of transmigrating and the nonexistence of linking up in sensory contact, purity is the nonexistence of transmigrating and the nonexistence of linking up in sensation, purity is the nonexistence of transmigrating and the nonexistence of linking up in craving, purity is the nonexistence of transmigrating and the nonexistence of linking up in grasping, purity is the nonexistence of transmigrating and the nonexistence of linking up in the rebirth process, purity is the nonexistence of transmigrating and the nonexistence of linking up in birth, and purity is the nonexistence of transmigrating and the nonexistence of linking up in aging and death. Purity is the nonexistence of transmigrating and the nonexistence of linking up in the perfection of generosity, purity is the nonexistence of transmigrating and the nonexistence of linking up in the perfection of ethical discipline, purity is the nonexistence of transmigrating and the nonexistence of linking up in the perfection of tolerance, [F.128.a] purity is the nonexistence of transmigrating and the nonexistence of linking up in the perfection of perseverance, purity is the nonexistence of transmigrating and the nonexistence of linking up in the perfection of meditative concentration, and purity is the nonexistence of transmigrating and the nonexistence of linking up in the perfection of wisdom. Purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of internal phenomena, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of external phenomena, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of external and internal phenomena, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of emptiness, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of great extent, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of ultimate reality, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of conditioned phenomena, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of unconditioned phenomena, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of the unlimited, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of that which has neither beginning nor end, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of nonexclusion, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of inherent nature, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of all phenomena, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of intrinsic defining characteristics, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of that which [F.128.b] cannot be apprehended, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of nonentities, purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of essential nature, and purity is the nonexistence of transmigrating and the nonexistence of linking up in the emptiness of an essential nature of nonentities. Purity is the nonexistence of transmigrating and the nonexistence of linking up in the applications of mindfulness, purity is the nonexistence of transmigrating and the nonexistence of linking up in the correct exertions, purity is the nonexistence of transmigrating and the nonexistence of linking up in the supports for miraculous ability, purity is the nonexistence of transmigrating and the nonexistence of linking up in the faculties, purity is the nonexistence of transmigrating and the nonexistence of linking up in the powers, purity is the nonexistence of transmigrating and the nonexistence of linking up in the branches of enlightenment, and purity is the nonexistence of transmigrating and the nonexistence of linking up in the noble eightfold path; purity is the nonexistence of transmigrating and the nonexistence of linking up in the truths of the noble ones, purity is the nonexistence of transmigrating and the nonexistence of linking up in the meditative concentrations, purity is the nonexistence of transmigrating and the nonexistence of linking up in the immeasurable attitudes, purity is the nonexistence of transmigrating and the nonexistence of linking up in the formless absorptions, purity is the nonexistence of transmigrating and the nonexistence of linking up in the eight liberations, purity is the nonexistence of transmigrating and the nonexistence of linking up in the nine serial steps of meditative absorption, purity is the nonexistence of transmigrating and the nonexistence of linking up in emptiness, purity is the nonexistence of transmigrating and the nonexistence of linking up in signlessness, purity is the nonexistence of transmigrating [F.129.a] and the nonexistence of linking up in wishlessness, purity is the nonexistence of transmigrating and the nonexistence of linking up in the extrasensory powers, purity is the nonexistence of transmigrating and the nonexistence of linking up in the meditative stabilities, and purity is the nonexistence of transmigrating and the nonexistence of linking up in the dhāraṇī gateways. Purity is the nonexistence of transmigrating and the nonexistence of linking up in the ten powers of the tathāgatas, purity is the nonexistence of transmigrating and the nonexistence of linking up in the four fearlessnesses, purity is the nonexistence of transmigrating and the nonexistence of linking up in the four kinds of exact knowledge, purity is the nonexistence of transmigrating and the nonexistence of linking up in great compassion, and purity is the nonexistence of transmigrating and the nonexistence of linking up in the eighteen distinct qualities of the buddhas. Purity is the nonexistence of transmigrating and the nonexistence of linking up in the fruit of having entered the stream, purity is the nonexistence of transmigrating and the nonexistence of linking up in the fruit of once-returner, purity is the nonexistence of transmigrating and the nonexistence of linking up in the fruit of non-returner, purity is the nonexistence of transmigrating and the nonexistence of linking up in arhatship, purity is the nonexistence of transmigrating and the nonexistence of linking up in individual enlightenment, purity is the nonexistence of transmigrating and the nonexistence of linking up in the knowledge of the aspects of the path, and purity is the nonexistence of transmigrating and the nonexistence of linking up in all-aspect omniscience.”

27.10

“Blessed Lord, purity is the nonexistence of defilement,” said Śāradvatīputra.

“Because of absolute purity,” said the Blessed One.

27.11

“Blessed Lord, on account of the nonexistence of defilement in what [F.129.b] is purity the nonexistence of defilement?” asked Śāradvatīputra.

27.12

The Blessed One said, “Purity is the nonexistence of defilement because physical forms are naturally clear light, purity is the nonexistence of defilement because feelings are naturally clear light, purity is the nonexistence of defilement because perceptions are naturally clear light, purity is the nonexistence of defilement because formative predispositions are naturally clear light, and purity is the nonexistence of defilement because consciousness is naturally clear light. Purity is the nonexistence of defilement because the eyes are naturally clear light, purity is the nonexistence of defilement because the ears are naturally clear light, purity is the nonexistence of defilement because the nose is naturally clear light, purity is the nonexistence of defilement because the tongue is naturally clear light, purity is the nonexistence of defilement because the body is naturally clear light, and purity is the nonexistence of defilement because the mental faculty is naturally clear light. Purity is the nonexistence of defilement because sights are naturally clear light, purity is the nonexistence of defilement because sounds are naturally clear light, purity is the nonexistence of defilement because odors are naturally clear light, purity is the nonexistence of defilement because tastes are naturally clear light, purity is the nonexistence of defilement because tangibles are naturally clear light, and purity is the nonexistence of defilement [F.130.a] because mental phenomena are naturally clear light. Purity is the nonexistence of defilement because visual consciousness is naturally clear light, purity is the nonexistence of defilement because auditory consciousness is naturally clear light, purity is the nonexistence of defilement because olfactory consciousness is naturally clear light, purity is the nonexistence of defilement because gustatory consciousness is naturally clear light, purity is the nonexistence of defilement because tactile consciousness is naturally clear light, and purity is the nonexistence of defilement because mental consciousness is naturally clear light. Purity is the nonexistence of defilement because visually compounded sensory contact is naturally clear light, purity is the nonexistence of defilement because aurally compounded sensory contact is naturally clear light, purity is the nonexistence of defilement because nasally compounded sensory contact is naturally clear light, purity is the nonexistence of defilement because lingually compounded sensory contact is naturally clear light, purity is the nonexistence of defilement because corporeally compounded sensory contact is naturally clear light, and purity is the nonexistence of defilement because mentally compounded sensory contact is naturally clear light. Purity is the nonexistence of defilement because feelings conditioned by visually compounded sensory contact are naturally clear light, purity is the nonexistence of defilement because feelings conditioned by aurally compounded sensory contact are naturally clear light, [F.130.b] purity is the nonexistence of defilement because feelings conditioned by nasally compounded sensory contact are naturally clear light, purity is the nonexistence of defilement because feelings conditioned by lingually compounded sensory contact are naturally clear light, purity is the nonexistence of defilement because feelings conditioned by corporeally compounded sensory contact are naturally clear light, and purity is the nonexistence of defilement because feelings conditioned by mentally compounded sensory contact are naturally clear light. Purity is the nonexistence of defilement because the earth element is naturally clear light, purity is the nonexistence of defilement because the water element is naturally clear light, purity is the nonexistence of defilement because the fire element is naturally clear light, purity is the nonexistence of defilement because the wind element is naturally clear light, purity is the nonexistence of defilement because the space element is naturally clear light, and purity is the nonexistence of defilement because the consciousness element is naturally clear light. Purity is the nonexistence of defilement because ignorance is naturally clear light, purity is the nonexistence of defilement because formative predispositions are naturally clear light, purity is the nonexistence of defilement because consciousness is naturally clear light, purity is the nonexistence of defilement because name and form are naturally clear light, purity is the nonexistence of defilement because the six sense fields are naturally clear light, purity is the nonexistence of defilement [F.131.a] because sensory contact is naturally clear light, purity is the nonexistence of defilement because sensation is naturally clear light, purity is the nonexistence of defilement because craving is naturally clear light, purity is the nonexistence of defilement because grasping is naturally clear light, purity is the nonexistence of defilement because the rebirth process is naturally clear light, purity is the nonexistence of defilement because birth is naturally clear light, and purity is the nonexistence of defilement because aging and death are naturally clear light. Purity is the nonexistence of defilement because the perfection of generosity is naturally clear light, purity is the nonexistence of defilement because the perfection of ethical discipline is naturally clear light, purity is the nonexistence of defilement because the perfection of tolerance is naturally clear light, purity is the nonexistence of defilement because the perfection of perseverance is naturally clear light, purity is the nonexistence of defilement because the perfection of meditative concentration is naturally clear light, and purity is the nonexistence of defilement because the perfection of wisdom is naturally clear light. Purity is the nonexistence of defilement because the emptiness of internal phenomena is naturally clear light, purity is the nonexistence of defilement because the emptiness of external phenomena is naturally clear light, purity is the nonexistence of defilement because the emptiness of external and internal phenomena is naturally clear light, purity is the nonexistence [F.131.b] of defilement because the emptiness of emptiness is naturally clear light, purity is the nonexistence of defilement because the emptiness of great extent is naturally clear light, purity is the nonexistence of defilement because the emptiness of ultimate reality is naturally clear light, purity is the nonexistence of defilement because the emptiness of conditioned phenomena is naturally clear light, purity is the nonexistence of defilement because the emptiness of unconditioned phenomena is naturally clear light, purity is the nonexistence of defilement because the emptiness of the unlimited is naturally clear light, purity is the nonexistence of defilement because the emptiness of that which has neither beginning nor end is naturally clear light, purity is the nonexistence of defilement because the emptiness of nonexclusion is naturally clear light, purity is the nonexistence of defilement because the emptiness of inherent nature is naturally clear light, purity is the nonexistence of defilement because the emptiness of all phenomena is naturally clear light, purity is the nonexistence of defilement because the emptiness of intrinsic defining characteristics is naturally clear light, purity is the nonexistence of defilement because the emptiness of that which cannot be apprehended is naturally clear light, purity is the nonexistence of defilement because the emptiness of nonentities is naturally clear light, purity is the nonexistence of defilement because the emptiness of essential nature is naturally clear light, and purity is the nonexistence of defilement because the emptiness of an essential nature of nonentities is naturally clear light. Purity is the nonexistence of defilement [F.132.a] because the applications of mindfulness are naturally clear light, purity is the nonexistence of defilement because the correct exertions are naturally clear light, purity is the nonexistence of defilement because the supports for miraculous ability are naturally clear light, purity is the nonexistence of defilement because the faculties are naturally clear light, purity is the nonexistence of defilement because the powers are naturally clear light, purity is the nonexistence of defilement because the branches of enlightenment are naturally clear light, and purity is the nonexistence of defilement because the noble eightfold path is naturally clear light; purity is the nonexistence of defilement because the truths of the noble ones are naturally clear light, purity is the nonexistence of defilement because the meditative concentrations are naturally clear light, purity is the nonexistence of defilement because the immeasurable attitudes are naturally clear light, purity is the nonexistence of defilement because the formless absorptions are naturally clear light, purity is the nonexistence of defilement because the eight liberations are naturally clear light, purity is the nonexistence of defilement because the nine serial steps of meditative absorption are naturally clear light, purity is the nonexistence of defilement because emptiness is naturally clear light, purity is the nonexistence of defilement because signlessness is naturally clear light, purity is the nonexistence of defilement because wishlessness is naturally clear light, [F.132.b] purity is the nonexistence of defilement because the extrasensory powers are naturally clear light, purity is the nonexistence of defilement because the meditative stabilities are naturally clear light, and purity is the nonexistence of defilement because the dhāraṇī gateways are naturally clear light. Purity is the nonexistence of defilement because the ten powers of the tathāgatas are naturally clear light, purity is the nonexistence of defilement because the four fearlessnesses are naturally clear light, purity is the nonexistence of defilement because the four kinds of exact knowledge are naturally clear light, purity is the nonexistence of defilement because great loving kindness is naturally clear light, purity is the nonexistence of defilement because great compassion is naturally clear light, and purity is the nonexistence of defilement because the eighteen distinct qualities of the buddhas are naturally clear light. Purity is the nonexistence of defilement because knowledge of all the dharmas is naturally clear light, purity is the nonexistence of defilement because the knowledge of the aspects of the path is naturally clear light, and purity is the nonexistence of defilement because all-aspect omniscience is naturally clear light.”

27.13

“Blessed Lord, purity is the nonexistence of attainment and of clear realization,” said Śāradvatīputra.

“Because of absolute purity,” said the Blessed One.

27.14

“Blessed Lord, what is purity the nonexistence of the attainment and the nonexistence of the clear realization of?” asked Śāradvatīputra.

27.15

The Blessed One said, [F.133.a] “Purity is the nonexistence of the attainment and the nonexistence of the clear realization of physical forms, purity is the nonexistence of the attainment and the nonexistence of the clear realization of feelings, purity is the nonexistence of the attainment and the nonexistence of the clear realization of perceptions, purity is the nonexistence of the attainment and the nonexistence of the clear realization of formative predispositions, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of consciousness. Śāradvatīputra, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the eyes, purity is the nonexistence of the attainment [F.133.b] and the nonexistence of the clear realization of the ears, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the nose, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the tongue, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the body, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of the mental faculty. Śāradvatīputra, purity is the nonexistence of the attainment and the nonexistence of the clear realization of sights, purity is the nonexistence of the attainment and the nonexistence of the clear realization of sounds, purity is the nonexistence of the attainment and the nonexistence of the clear realization of odors, purity is the nonexistence of the attainment and the nonexistence of the clear realization of tastes, purity is the nonexistence of the attainment and the nonexistence of the clear realization of tangibles, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of mental phenomena. Śāradvatīputra, purity is the nonexistence of the attainment and the nonexistence of the clear realization of visual consciousness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of auditory consciousness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of olfactory consciousness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of gustatory consciousness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of tactile consciousness, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of mental consciousness. Śāradvatīputra, purity is the nonexistence of the attainment and the nonexistence of the clear realization of visually compounded sensory contact, purity is the nonexistence of the attainment and the nonexistence of the clear realization of aurally compounded sensory contact, purity is the nonexistence of the attainment and the nonexistence of the clear realization of nasally compounded sensory contact, purity is the nonexistence of the attainment and the nonexistence of the clear realization of lingually compounded sensory contact, purity is the nonexistence of the attainment and the nonexistence of the clear realization of corporeally compounded sensory contact, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of mentally compounded sensory contact. Śāradvatīputra, purity is the nonexistence of the attainment and the nonexistence of the clear realization of feelings conditioned by visually compounded sensory contact, purity is the nonexistence of the attainment and the nonexistence of the clear realization of feelings conditioned by aurally compounded sensory contact, purity is the nonexistence of the attainment and the nonexistence of the clear realization of feelings conditioned by nasally compounded sensory contact, purity is the nonexistence of the attainment and the nonexistence of the clear realization of feelings conditioned by lingually compounded sensory contact, purity is the nonexistence of the attainment and the nonexistence [F.134.a] of the clear realization of feelings conditioned by corporeally compounded sensory contact, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of feelings conditioned by mentally compounded sensory contact. Śāradvatīputra, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the earth element, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the water element, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the fire element, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the wind element, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the space element, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of the consciousness element. Śāradvatīputra, purity is the nonexistence of the attainment and the nonexistence of the clear realization of ignorance, purity is the nonexistence of the attainment and the nonexistence of the clear realization of formative predispositions, purity is the nonexistence of the attainment and the nonexistence of the clear realization of consciousness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of name and form, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the six sense fields, purity is the nonexistence of the attainment and the nonexistence of the clear realization of sensory contact, purity is the nonexistence of the attainment and the nonexistence of the clear realization of sensation, purity is the nonexistence of the attainment and the nonexistence of the clear realization of craving, purity is the nonexistence of the attainment and the nonexistence of the clear realization of grasping, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the rebirth process, purity is the nonexistence [F.134.b] of the attainment and the nonexistence of the clear realization of birth, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of aging and death. Śāradvatīputra, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the perfection of generosity, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the perfection of ethical discipline, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the perfection of tolerance, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the perfection of perseverance, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the perfection of meditative concentration, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of the perfection of wisdom. Purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of internal phenomena, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of external phenomena, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of external and internal phenomena, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of emptiness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of great extent, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of ultimate reality, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of conditioned phenomena, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of unconditioned phenomena, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of the unlimited, [F.135.a] purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of that which has neither beginning nor end, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of nonexclusion, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of inherent nature, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of all phenomena, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of intrinsic defining characteristics, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of that which cannot be apprehended, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of nonentities, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of essential nature, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of the emptiness of an essential nature of nonentities. Purity is the nonexistence of the attainment and the nonexistence of the clear realization of the applications of mindfulness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the correct exertions, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the supports for miraculous ability, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the faculties, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the powers, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the branches of enlightenment, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of the noble eightfold path; [F.135.b] purity is the nonexistence of the attainment and the nonexistence of the clear realization of the truths of the noble ones, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the meditative concentrations, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the immeasurable attitudes, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the formless absorptions, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the eight liberations, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the nine serial steps of meditative absorption, purity is the nonexistence of the attainment and the nonexistence of the clear realization of emptiness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of signlessness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of wishlessness, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the extrasensory powers, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the meditative stabilities, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of the dhāraṇī gateways. Purity is the nonexistence of the attainment and the nonexistence of the clear realization of the ten powers of the tathāgatas, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the four fearlessnesses, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the four kinds of exact knowledge, purity is the nonexistence of the attainment and the nonexistence of the clear realization of great loving kindness, purity is the nonexistence of the attainment and the nonexistence of the clear realization [F.136.a] of great compassion, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of the eighteen distinct qualities of the buddhas. Purity is the nonexistence of the attainment and the nonexistence of the clear realization of knowledge of all the dharmas, purity is the nonexistence of the attainment and the nonexistence of the clear realization of the knowledge of the aspects of the path, and purity is the nonexistence of the attainment and the nonexistence of the clear realization of all-aspect omniscience.” [B11]

27.16

“Blessed Lord, purity is not brought into being,” said Śāradvatīputra.

“Because of absolute purity,” said the Blessed One.

27.17

“Blessed Lord, what, not brought into being, is purity?” asked Śāradvatīputra.

27.18

“Śāradvatīputra,” replied the Blessed One, “physical forms not brought into being are purity, feelings not brought into being are purity, perceptions not brought into being are purity, formative predispositions not brought into being are purity, and consciousness not brought into being is purity. The eyes not brought into being are purity, the ears not brought into being are purity, the nose not brought into being is purity, the tongue not brought into being is purity, the body not brought into being is purity, and the mental faculty not brought into being is purity. Sights not brought into being are purity, sounds not brought into being are purity, odors not brought into being are purity, tastes not brought into being are purity, tangibles not brought [F.136.b] into being are purity, and mental phenomena not brought into being are purity. Visual consciousness not brought into being is purity, auditory consciousness not brought into being is purity, olfactory consciousness not brought into being is purity, gustatory consciousness not brought into being is purity, tactile consciousness not brought into being is purity, and mental consciousness not brought into being is purity. Visually compounded sensory contact not brought into being is purity, aurally compounded sensory contact not brought into being is purity, nasally compounded sensory contact not brought into being is purity, lingually compounded sensory contact not brought into being is purity, corporeally compounded sensory contact not brought into being is purity, and mentally compounded sensory contact not brought into being is purity. Feelings conditioned by visually compounded sensory contact not brought into being are purity, feelings conditioned by aurally compounded sensory contact not brought into being are purity, feelings conditioned by nasally compounded sensory contact not brought into being are purity, feelings conditioned by lingually compounded sensory contact not brought into being are purity, feelings conditioned by corporeally compounded sensory contact not brought into being are purity, and feelings conditioned by mentally compounded sensory contact not brought into being are purity. The earth element not brought into being is purity, the water element not brought into being is purity, the fire element not brought into being is purity, the wind element not brought into being is purity, the space element not brought into being is purity, and the consciousness element [F.137.a] not brought into being is purity. Ignorance not brought into being is purity, formative predispositions not brought into being are purity, consciousness not brought into being is purity, name and form not brought into being are purity, the six sense fields not brought into being are purity, sensory contact not brought into being is purity, sensation not brought into being is purity, craving not brought into being is purity, grasping not brought into being is purity, the rebirth process not brought into being is purity, birth not brought into being is purity, and aging and death not brought into being are purity. The perfection of generosity not brought into being is purity, the perfection of ethical discipline not brought into being is purity, the perfection of tolerance not brought into being is purity, the perfection of perseverance not brought into being is purity, the perfection of meditative concentration not brought into being is purity, and the perfection of wisdom not brought into being is purity. The emptiness of internal phenomena not brought into being is purity, the emptiness of external phenomena not brought into being is purity, the emptiness of external and internal phenomena not brought into being is purity, the emptiness of emptiness not brought into being is purity, the emptiness of great extent not brought into being is purity, the emptiness of ultimate reality not brought into being is purity, the emptiness of conditioned phenomena not brought into being is purity, the emptiness of unconditioned phenomena not brought into being is purity, the emptiness of the unlimited [F.137.b] not brought into being is purity, the emptiness of that which has neither beginning nor end not brought into being is purity, the emptiness of nonexclusion not brought into being is purity, the emptiness of inherent nature not brought into being is purity, the emptiness of all phenomena not brought into being is purity, the emptiness of intrinsic defining characteristics not brought into being is purity, the emptiness of that which cannot be apprehended not brought into being is purity, the emptiness of nonentities not brought into being is purity, the emptiness of essential nature not brought into being is purity, and the emptiness of an essential nature of nonentities not brought into being is purity. The applications of mindfulness not brought into being are purity, the correct exertions not brought into being are purity, the supports for miraculous ability not brought into being are purity, the faculties not brought into being are purity, the powers not brought into being are purity, the branches of enlightenment not brought into being are purity, and the noble eightfold path not brought into being is purity. The truths of the noble ones not brought into being are purity, the meditative concentrations not brought into being are purity, the immeasurable attitudes not brought into being are purity, the formless absorptions not brought into being are purity, the eight liberations not brought into being are purity, the nine serial steps of meditative absorption not brought into being are purity, the emptiness, signlessness, and wishlessness gateways to liberation not brought [F.138.a] into being are purity, the extrasensory powers not brought into being are purity, the meditative stabilities not brought into being are purity, and the dhāraṇī gateways not brought into being are purity. The ten powers of the tathāgatas not brought into being are purity, the four fearlessnesses not brought into being are purity, the four kinds of exact knowledge not brought into being are purity, great loving kindness not brought into being is purity, great compassion not brought into being is purity, and the eighteen distinct qualities of the buddhas not brought into being are purity. knowledge of all the dharmas not brought into being is purity, the knowledge of the aspects of the path not brought into being is purity, and all-aspect omniscience not brought into being is purity.”

27.19

“Blessed Lord, purity does not arise as the realm of desire,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.20

“Blessed Lord, why does purity not arise as the realm of desire?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, [F.138.b] “because the realm of desire cannot, in its own essential nature, be apprehended, purity does not arise.”

27.21

“Blessed Lord, purity does not arise as the realm of form,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.22

“Blessed Lord, why does purity not arise as the realm of form?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “because the realm of form cannot, in its own essential nature, be apprehended, purity does not arise.”

27.23

“Blessed Lord, purity does not arise as the realm of formlessness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.24

“Blessed Lord, why does purity not arise as the realm of formlessness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “because the realm of formlessness cannot, in its own essential nature, be apprehended, purity does not arise.”

27.25

“Blessed Lord, purity is not cognizant,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.26

“Blessed Lord, in what way is purity not cognizant?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “there is no cognition in purity because there is no mind concerned with phenomena.”

27.27

“Blessed Lord, purity is not cognizant of physical forms,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.28

“Blessed Lord, why is purity not cognizant of physical forms?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of physical forms because of the emptiness of intrinsic defining characteristics.”

27.29

“Blessed Lord, purity is not cognizant of feelings,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.30

“Blessed Lord, why is purity not cognizant of feelings?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of feelings because of the emptiness of intrinsic defining characteristics.” [F.139.a]

27.31

“Blessed Lord, purity is not cognizant of perceptions,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.32

“Blessed Lord, why is purity not cognizant of perceptions?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of perceptions because of the emptiness of intrinsic defining characteristics.”

27.33

“Blessed Lord, purity is not cognizant of formative predispositions,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.34

“Blessed Lord, why is purity not cognizant of formative predispositions?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of formative predispositions because of the emptiness of intrinsic defining characteristics.”

27.35

“Blessed Lord, purity is not cognizant of consciousness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.36

“Blessed Lord, why is purity not cognizant of consciousness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of consciousness because of the emptiness of intrinsic defining characteristics.”

27.37

“Blessed Lord, purity is not cognizant of the eyes,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.38

“Blessed Lord, why is purity not cognizant of the eyes?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the eyes because of the emptiness of intrinsic defining characteristics.”

27.39

“Blessed Lord, purity is not cognizant of the ears,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.40

“Blessed Lord, why is purity not cognizant of the ears?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the ears because of the emptiness of intrinsic defining characteristics.”

27.41

“Blessed Lord, purity is not cognizant of the nose,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.42

“Blessed Lord, why is purity not cognizant of the nose?” asked Śāradvatīputra.

“Śāradvatīputra,” [F.139.b] replied the Blessed One, “purity is not cognizant of the nose because of the emptiness of intrinsic defining characteristics.”

27.43

“Blessed Lord, purity is not cognizant of the tongue,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.44

“Blessed Lord, why is purity not cognizant of the tongue?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the tongue because of the emptiness of intrinsic defining characteristics.”

27.45

“Blessed Lord, purity is not cognizant of the body,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.46

“Blessed Lord, why is purity not cognizant of the body?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the body because of the emptiness of intrinsic defining characteristics.”

27.47

“Blessed Lord, purity is not cognizant of the mental faculty,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.48

“Blessed Lord, why is purity not cognizant of the mental faculty?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the mental faculty because of the emptiness of intrinsic defining characteristics.”

27.49

“Blessed Lord, purity is not cognizant of sights,” said Śāradvatīputra. [F.140.a]

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.50

“Blessed Lord, why is purity not cognizant of sights?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of sights because of the emptiness of intrinsic defining characteristics.”

27.51

“Blessed Lord, purity is not cognizant of sounds,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.52

“Blessed Lord, why is purity not cognizant of sounds?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of sounds because of the emptiness of intrinsic defining characteristics.”

27.53

“Blessed Lord, purity is not cognizant of odors,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.54

“Blessed Lord, why is purity not cognizant of odors?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of odors because of the emptiness of intrinsic defining characteristics.”

27.55

“Blessed Lord, purity is not cognizant of tastes,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.56

“Blessed Lord, why is purity not cognizant of tastes?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of tastes because of the emptiness of intrinsic defining characteristics.”

27.57

“Blessed Lord, purity is not cognizant of tangibles,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.58

“Blessed Lord, why is purity not cognizant of tangibles?” asked Śāradvatīputra.

“Śāradvatīputra,” replied [F.140.b] the Blessed One, “purity is not cognizant of tangibles because of the emptiness of intrinsic defining characteristics.”

27.59

“Blessed Lord, purity is not cognizant of mental phenomena,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.60

“Blessed Lord, why is purity not cognizant of mental phenomena?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of mental phenomena because of the emptiness of intrinsic defining characteristics.”

27.61

“Blessed Lord, purity is not cognizant of visual consciousness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.62

“Blessed Lord, why is purity not cognizant of visual consciousness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of visual consciousness because of the emptiness of intrinsic defining characteristics.”

27.63

“Blessed Lord, purity is not cognizant of auditory consciousness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.64

“Blessed Lord, why is purity not cognizant of auditory consciousness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of auditory consciousness because of the emptiness of intrinsic defining characteristics.”

27.65

“Blessed Lord, purity is not cognizant of olfactory consciousness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.66

“Blessed Lord, why is purity not cognizant of olfactory consciousness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity [F.141.a] is not cognizant of olfactory consciousness because of the emptiness of intrinsic defining characteristics.”

27.67

“Blessed Lord, purity is not cognizant of gustatory consciousness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.68

“Blessed Lord, why is purity not cognizant of gustatory consciousness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of gustatory consciousness because of the emptiness of intrinsic defining characteristics.”

27.69

“Blessed Lord, purity is not cognizant of tactile consciousness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.70

“Blessed Lord, why is purity not cognizant of tactile consciousness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of tactile consciousness because of the emptiness of intrinsic defining characteristics.”

27.71

“Blessed Lord, purity is not cognizant of mental consciousness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.72

“Blessed Lord, why is purity not cognizant of mental consciousness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of mental consciousness because of the emptiness of intrinsic defining characteristics.”

27.73

“Blessed Lord, purity is not cognizant of visually compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.74

“Blessed Lord, why is purity not cognizant of visually compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” [F.141.b] replied the Blessed One, “purity is not cognizant of visually compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.75

“Blessed Lord, purity is not cognizant of aurally compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.76

“Blessed Lord, why is purity not cognizant of aurally compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of aurally compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.77

“Blessed Lord, purity is not cognizant of nasally compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.78

“Blessed Lord, why is purity not cognizant of nasally compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of nasally compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.79

“Blessed Lord, purity is not cognizant of lingually compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.80

“Blessed Lord, why is purity not cognizant of lingually compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of lingually compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.81

“Blessed Lord, purity is not cognizant of corporeally compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.82

“Blessed Lord, why is purity not cognizant of corporeally compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” [F.142.a] replied the Blessed One, “purity is not cognizant of corporeally compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.83

“Blessed Lord, purity is not cognizant of mentally compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.84

“Blessed Lord, why is purity not cognizant of mentally compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of mentally compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.85

“Blessed Lord, purity is not cognizant of feelings conditioned by visually compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.86

“Blessed Lord, why is purity not cognizant of feelings conditioned by visually compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of feelings conditioned by visually compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.87

“Blessed Lord, purity is not cognizant of feelings conditioned by aurally compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.88

“Blessed Lord, why is purity not cognizant of feelings conditioned by aurally compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of feelings conditioned by aurally compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.89

“Blessed Lord, purity is not cognizant of feelings conditioned by nasally compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, [F.142.b] Śāradvatīputra,” said the Blessed One.

27.90

“Blessed Lord, why is purity not cognizant of feelings conditioned by nasally compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of feelings conditioned by nasally compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.91

“Blessed Lord, purity is not cognizant of feelings conditioned by lingually compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.92

“Blessed Lord, why is purity not cognizant of feelings conditioned by lingually compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of feelings conditioned by lingually compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.93

“Blessed Lord, purity is not cognizant of feelings conditioned by corporeally compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.94

“Blessed Lord, why is purity not cognizant of feelings conditioned by corporeally compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of feelings conditioned by corporeally compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.95

“Blessed Lord, purity is not cognizant of feelings conditioned by mentally compounded sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.96

“Blessed Lord, why is purity not cognizant of feelings conditioned by mentally compounded sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is [F.143.a] not cognizant of feelings conditioned by mentally compounded sensory contact because of the emptiness of intrinsic defining characteristics.”

27.97

“Blessed Lord, purity is not cognizant of the earth element,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.98

“Blessed Lord, why is purity not cognizant of the earth element?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the earth element because of the emptiness of intrinsic defining characteristics.”

27.99

“Blessed Lord, purity is not cognizant of the water element,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.100

“Blessed Lord, why is purity not cognizant of the water element?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the water element because of the emptiness of intrinsic defining characteristics.”

27.101

“Blessed Lord, purity is not cognizant of the fire element,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.102

“Blessed Lord, why is purity not cognizant of the fire element?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the fire element because of the emptiness of intrinsic defining characteristics.”

27.103

“Blessed Lord, purity is not cognizant of the wind element,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.104

“Blessed Lord, why is purity not cognizant of the wind element?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the wind element [F.143.b] because of the emptiness of intrinsic defining characteristics.”

27.105

“Blessed Lord, purity is not cognizant of the space element,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.106

“Blessed Lord, why is purity not cognizant of the space element?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the space element because of the emptiness of intrinsic defining characteristics.”

27.107

“Blessed Lord, purity is not cognizant of the consciousness element,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.108

“Blessed Lord, why is purity not cognizant of the consciousness element?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the consciousness element because of the emptiness of intrinsic defining characteristics.”

27.109

“Blessed Lord, purity is not cognizant of ignorance,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.110

“Blessed Lord, why is purity not cognizant of ignorance?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of ignorance because of the emptiness of intrinsic defining characteristics.”

27.111

“Blessed Lord, purity is not cognizant of formative predispositions,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.112

“Blessed Lord, why is purity not cognizant of formative predispositions?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of formative predispositions because of the emptiness of intrinsic defining characteristics.” [F.144.a]

27.113

“Blessed Lord, purity is not cognizant of consciousness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.114

“Blessed Lord, why is purity not cognizant of consciousness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of consciousness because of the emptiness of intrinsic defining characteristics.”

27.115

“Blessed Lord, purity is not cognizant of name and form,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.116

“Blessed Lord, why is purity not cognizant of name and form?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of name and form because of the emptiness of intrinsic defining characteristics.”

27.117

“Blessed Lord, purity is not cognizant of the six sense fields,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.118

“Blessed Lord, why is purity not cognizant of the six sense fields?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the six sense fields because of the emptiness of intrinsic defining characteristics.” [F.144.b]

27.119

“Blessed Lord, purity is not cognizant of sensory contact,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.120

“Blessed Lord, why is purity not cognizant of sensory contact?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of sensory contact because of the emptiness of intrinsic defining characteristics.”

27.121

“Blessed Lord, purity is not cognizant of sensation,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.122

“Blessed Lord, why is purity not cognizant of sensation?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of sensation because of the emptiness of intrinsic defining characteristics.”

27.123

“Blessed Lord, purity is not cognizant of craving,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.124

“Blessed Lord, why is purity not cognizant of craving?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of craving because of the emptiness of intrinsic defining characteristics.”

27.125

“Blessed Lord, purity is not cognizant of grasping,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.126

“Blessed Lord, why is purity not cognizant of grasping?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of grasping because of the emptiness of intrinsic defining characteristics.”

27.127

“Blessed Lord, purity is not cognizant of the rebirth process,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.128

“Blessed Lord, why is purity not cognizant of the rebirth process?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the rebirth process because of the emptiness of intrinsic defining characteristics.”

27.129

“Blessed Lord, purity is not cognizant of birth,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.130

“Blessed Lord, [F.145.a] why is purity not cognizant of birth?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of birth because of the emptiness of intrinsic defining characteristics.”

27.131

“Blessed Lord, purity is not cognizant of aging and death,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.132

“Blessed Lord, why is purity not cognizant of aging and death?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of aging and death because of the emptiness of intrinsic defining characteristics.”

27.133

“Blessed Lord, purity is not cognizant of the perfection of generosity,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.134

“Blessed Lord, why is purity not cognizant of the perfection of generosity?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the perfection of generosity because of the emptiness of intrinsic defining characteristics.”

27.135

“Blessed Lord, purity is not cognizant of the perfection of ethical discipline,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.136

“Blessed Lord, why is purity not cognizant of the perfection of ethical discipline?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the perfection of ethical discipline because of the emptiness of intrinsic defining characteristics.”

27.137

“Blessed Lord, purity is not cognizant of the perfection of tolerance,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.138

“Blessed Lord, why [F.145.b] is purity not cognizant of the perfection of tolerance?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the perfection of tolerance because of the emptiness of intrinsic defining characteristics.”

27.139

“Blessed Lord, purity is not cognizant of the perfection of perseverance,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.140

“Blessed Lord, why is purity not cognizant of the perfection of perseverance?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the perfection of perseverance because of the emptiness of intrinsic defining characteristics.”

27.141

“Blessed Lord, purity is not cognizant of the perfection of meditative concentration,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.142

“Blessed Lord, why is purity not cognizant of the perfection of meditative concentration?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the perfection of meditative concentration because of the emptiness of intrinsic defining characteristics.”

27.143

“Blessed Lord, purity is not cognizant of the perfection of wisdom,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.144

“Blessed Lord, why is purity not cognizant of the perfection of wisdom?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the perfection of wisdom because of the emptiness of intrinsic defining characteristics.”

27.145

“Blessed Lord, purity is not cognizant of the emptiness of internal phenomena,” said Śāradvatīputra.

“Because of absolute purity, [F.146.a] Śāradvatīputra,” said the Blessed One.

27.146

“Blessed Lord, why is purity not cognizant of the emptiness of internal phenomena?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of internal phenomena because of the emptiness of intrinsic defining characteristics.”

27.147

“Blessed Lord, purity is not cognizant of the emptiness of external phenomena,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.148

“Blessed Lord, why is purity not cognizant of the emptiness of external phenomena?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of external phenomena because of the emptiness of intrinsic defining characteristics.”

27.149

“Blessed Lord, purity is not cognizant of the emptiness of external and internal phenomena,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.150

“Blessed Lord, why is purity not cognizant of the emptiness of external and internal phenomena?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of external and internal phenomena because of the emptiness of intrinsic defining characteristics.”

27.151

“Blessed Lord, purity is not cognizant of the emptiness of emptiness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.152

“Blessed Lord, why is purity not cognizant of the emptiness of emptiness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of emptiness because of the emptiness of intrinsic defining characteristics.”

27.153

“Blessed Lord, purity is not cognizant of the emptiness of great extent,” said Śāradvatīputra.

“Because of [F.146.b] absolute purity, Śāradvatīputra,” said the Blessed One.

27.154

“Blessed Lord, why is purity not cognizant of the emptiness of great extent?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of great extent because of the emptiness of intrinsic defining characteristics.”

27.155

“Blessed Lord, purity is not cognizant of the emptiness of ultimate reality,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.156

“Blessed Lord, why is purity not cognizant of the emptiness of ultimate reality?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of ultimate reality because of the emptiness of intrinsic defining characteristics.”

27.157

“Blessed Lord, purity is not cognizant of the emptiness of conditioned phenomena,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.158

“Blessed Lord, why is purity not cognizant of the emptiness of conditioned phenomena?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of conditioned phenomena because of the emptiness of intrinsic defining characteristics.”

27.159

“Blessed Lord, purity is not cognizant of the emptiness of unconditioned phenomena,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.160

“Blessed Lord, why is purity not cognizant of the emptiness of unconditioned phenomena?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of unconditioned phenomena because of the emptiness of intrinsic defining characteristics.”

27.161

“Blessed Lord, purity is not cognizant of the emptiness of the unlimited,” [F.147.a] said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.162

“Blessed Lord, why is purity not cognizant of the emptiness of the unlimited?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of the unlimited because of the emptiness of intrinsic defining characteristics.”

27.163

“Blessed Lord, purity is not cognizant of the emptiness of that which has neither beginning nor end,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.164

“Blessed Lord, why is purity not cognizant of the emptiness of that which has neither beginning nor end?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of that which has neither beginning nor end because of the emptiness of intrinsic defining characteristics.”

27.165

“Blessed Lord, purity is not cognizant of the emptiness of nonexclusion,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.166

“Blessed Lord, why is purity not cognizant of the emptiness of nonexclusion?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of nonexclusion because of the emptiness of intrinsic defining characteristics.”

27.167

“Blessed Lord, purity is not cognizant of the emptiness of inherent nature,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.168

“Blessed Lord, why is purity not cognizant of the emptiness of inherent nature?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of inherent nature [F.147.b] because of the emptiness of intrinsic defining characteristics.”

27.169

“Blessed Lord, purity is not cognizant of the emptiness of all phenomena,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.170

“Blessed Lord, why is purity not cognizant of the emptiness of all phenomena?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of all phenomena because of the emptiness of intrinsic defining characteristics.”

27.171

“Blessed Lord, purity is not cognizant of the emptiness of intrinsic defining characteristics,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.172

“Blessed Lord, why is purity not cognizant of the emptiness of intrinsic defining characteristics?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of intrinsic defining characteristics because of the emptiness of intrinsic defining characteristics.”

27.173

“Blessed Lord, purity is not cognizant of the emptiness of that which cannot be apprehended,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.174

“Blessed Lord, why is purity not cognizant of the emptiness of that which cannot be apprehended?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of that which cannot be apprehended because of the emptiness of intrinsic defining characteristics.”

27.175

“Blessed Lord, purity is not cognizant of the emptiness of nonentities,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.176

“Blessed Lord, why is purity not cognizant of the emptiness of nonentities?” asked Śāradvatīputra. [F.148.a]

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of nonentities because of the emptiness of intrinsic defining characteristics.”

27.177

“Blessed Lord, purity is not cognizant of the emptiness of essential nature,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.178

“Blessed Lord, why is purity not cognizant of the emptiness of essential nature?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of essential nature because of the emptiness of intrinsic defining characteristics.”

27.179

“Blessed Lord, purity is not cognizant of the emptiness of an essential nature of nonentities,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.180

“Blessed Lord, why is purity not cognizant of the emptiness of an essential nature of nonentities?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness of an essential nature of nonentities because of the emptiness of intrinsic defining characteristics.”

27.181

“Blessed Lord, purity is not cognizant of the applications of mindfulness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.182

“Blessed Lord, why is purity not cognizant of the applications of mindfulness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the applications of mindfulness because of the emptiness of intrinsic defining characteristics.”

27.183

“Blessed Lord, purity is not cognizant of the correct exertions,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” [F.148.b] said the Blessed One.

27.184

“Blessed Lord, why is purity not cognizant of the correct exertions?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the correct exertions because of the emptiness of intrinsic defining characteristics.”

27.185

“Blessed Lord, purity is not cognizant of the supports for miraculous ability,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.186

“Blessed Lord, why is purity not cognizant of the supports for miraculous ability?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the supports for miraculous ability because of the emptiness of intrinsic defining characteristics.”

27.187

“Blessed Lord, purity is not cognizant of the faculties,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.188

“Blessed Lord, why is purity not cognizant of the faculties?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the faculties because of the emptiness of intrinsic defining characteristics.”

27.189

“Blessed Lord, purity is not cognizant of the powers,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.190

“Blessed Lord, why is purity not cognizant of the powers?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the powers because of the emptiness of intrinsic defining characteristics.”

27.191

“Blessed Lord, purity is not cognizant of the branches of enlightenment,” said Śāradvatīputra.

“Because of absolute purity, [F.149.a] Śāradvatīputra,” said the Blessed One.

27.192

“Blessed Lord, why is purity not cognizant of the branches of enlightenment?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the branches of enlightenment because of the emptiness of intrinsic defining characteristics.”

27.193

“Blessed Lord, purity is not cognizant of the noble eightfold path,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.194

“Blessed Lord, why is purity not cognizant of the noble eightfold path?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the noble eightfold path because of the emptiness of intrinsic defining characteristics.”

27.195

“Blessed Lord, purity is not cognizant of the truths of the noble ones,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.196

“Blessed Lord, why is purity not cognizant of the truths of the noble ones?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the truths of the noble ones because of the emptiness of intrinsic defining characteristics.”

27.197

“Blessed Lord, purity is not cognizant of the meditative concentrations,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.198

“Blessed Lord, why is purity not cognizant of the meditative concentrations?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the meditative concentrations because of [F.149.b] the emptiness of intrinsic defining characteristics.”

27.199

“Blessed Lord, purity is not cognizant of the immeasurable attitudes,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.200

“Blessed Lord, why is purity not cognizant of the immeasurable attitudes?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the immeasurable attitudes because of the emptiness of intrinsic defining characteristics.”

27.201

“Blessed Lord, purity is not cognizant of the formless absorptions,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.202

“Blessed Lord, why is purity not cognizant of the formless absorptions?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the formless absorptions because of the emptiness of intrinsic defining characteristics.”

27.203

“Blessed Lord, purity is not cognizant of the eight liberations,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.204

“Blessed Lord, why is purity not cognizant of the eight liberations?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the eight liberations because of the emptiness of intrinsic defining characteristics.”

27.205

“Blessed Lord, purity is not cognizant of the nine serial steps of meditative absorption,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.206

“Blessed Lord, why is purity not cognizant [F.150.a] of the nine serial steps of meditative absorption?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the nine serial steps of meditative absorption because of the emptiness of intrinsic defining characteristics.”

27.207

“Blessed Lord, purity is not cognizant of the emptiness, signlessness, and wishlessness gateways to liberation,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.208

“Blessed Lord, why is purity not cognizant of the emptiness, signlessness, and wishlessness gateways to liberation?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the emptiness, signlessness, and wishlessness gateways to liberation because of the emptiness of intrinsic defining characteristics.”

27.209

“Blessed Lord, purity is not cognizant of the extrasensory powers,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.210

“Blessed Lord, why is purity not cognizant of the extrasensory powers?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the extrasensory powers because of the emptiness of intrinsic defining characteristics.”

27.211

“Blessed Lord, purity is not cognizant of the meditative stabilities,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.212

“Blessed Lord, why is purity not cognizant of the meditative stabilities?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the meditative stabilities because of [F.150.b] the emptiness of intrinsic defining characteristics.”

27.213

“Blessed Lord, purity is not cognizant of the dhāraṇī gateways,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.214

“Blessed Lord, why is purity not cognizant of the dhāraṇī gateways?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the dhāraṇī gateways because of the emptiness of intrinsic defining characteristics.”

27.215

“Blessed Lord, purity is not cognizant of the powers of the tathāgatas,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.216

“Blessed Lord, why is purity not cognizant of the powers of the tathāgatas?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the powers of the tathāgatas because of the emptiness of intrinsic defining characteristics.”

27.217

“Blessed Lord, purity is not cognizant of the fearlessnesses,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.218

“Blessed Lord, why is purity not cognizant of the fearlessnesses?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the fearlessnesses because of the emptiness of intrinsic defining characteristics.”

27.219

“Blessed Lord, purity is not cognizant of the kinds of exact knowledge,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.220

“Blessed Lord, why is purity not cognizant of the kinds of exact knowledge?” asked Śāradvatīputra. [F.151.a]

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the kinds of exact knowledge because of the emptiness of intrinsic defining characteristics.”

27.221

“Blessed Lord, purity is not cognizant of great loving kindness,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.222

“Blessed Lord, why is purity not cognizant of great loving kindness?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of great loving kindness because of the emptiness of intrinsic defining characteristics.”

27.223

“Blessed Lord, purity is not cognizant of great compassion,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.224

“Blessed Lord, why is purity not cognizant of great compassion?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of great compassion because of the emptiness of intrinsic defining characteristics.”

27.225

“Blessed Lord, purity is not cognizant of the distinct qualities of the buddhas,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.226

“Blessed Lord, why is purity not cognizant of the distinct qualities of the buddhas?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the distinct qualities of the buddhas because of the emptiness of intrinsic defining characteristics.”

27.227

“Blessed Lord, purity is not cognizant of knowledge of all the dharmas,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.228

“Blessed Lord, why [F.151.b] is purity not cognizant of knowledge of all the dharmas?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of omniscience because of the emptiness of intrinsic defining characteristics.”

27.229

“Blessed Lord, purity is not cognizant of the knowledge of the aspects of the path,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.230

“Blessed Lord, why is purity not cognizant of the knowledge of the aspects of the path?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the knowledge of the aspects of the path because of the emptiness of intrinsic defining characteristics.”

27.231

“Blessed Lord, purity is not cognizant of all-aspect omniscience,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.232

“Blessed Lord, why is purity not cognizant of all-aspect omniscience?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of all-aspect omniscience because of the emptiness of intrinsic defining characteristics.” [B12]

27.233

“Blessed Lord, the perfection of wisdom neither helps nor hinders all-aspect omniscience,” said Śāradvatīputra.

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.234

“Blessed Lord, why does the perfection of wisdom neither help nor hinder all-aspect omniscience?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom neither helps nor hinders all-aspect omniscience [F.152.a] because of the abiding nature of the reality of phenomena.”830

27.235

“Blessed Lord, the purity of the perfection of wisdom does not appropriate any phenomenon at all.”

“Because of absolute purity, Śāradvatīputra,” said the Blessed One.

27.236

“Blessed Lord, why does the purity of the perfection of wisdom not appropriate any phenomenon at all?” asked Śāradvatīputra.

“Śāradvatīputra,” replied the Blessed One, “the purity of the perfection of wisdom does not appropriate any phenomenon at all because the reality of phenomena is unmoving.”

27.237

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the purity of physical forms is because of the purity of the self.”

“Because of absolute purity, Subhūti,” said the Blessed One.

27.238

“Blessed Lord, why is the purity of physical forms because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of physical forms because of the nonexistence of a self.”

27.239

“Blessed Lord, the purity of feelings is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.240

“Blessed Lord, why is the purity of feelings because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of feelings because of the nonexistence of a self.”

27.241

“Blessed Lord, the purity of perceptions is because of the purity of the self,” said Subhūti.

“Because of absolute purity, [F.152.b] Subhūti,” said the Blessed One.

27.242

“Blessed Lord, why is the purity of perceptions because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of perceptions because of the nonexistence of a self.”

27.243

“Blessed Lord, the purity of formative predispositions is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.244

“Blessed Lord, why is the purity of formative predispositions because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of formative predispositions because of the nonexistence of a self.”

27.245

“Blessed Lord, the purity of consciousness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.246

“Blessed Lord, why is the purity of consciousness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of consciousness because of the nonexistence of a self.”

27.247

“Blessed Lord, the purity of the eyes is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.248

“Blessed Lord, why is the purity of the eyes because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the eyes because of the nonexistence of a self.”

27.249

“Blessed Lord, the purity of the ears is because of the purity of the self,” said Subhūti.

“Because [F.153.a] of absolute purity, Subhūti,” said the Blessed One.

27.250

“Blessed Lord, why is the purity of the ears because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the ears because of the nonexistence of a self.”

27.251

“Blessed Lord, the purity of the nose is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.252

“Blessed Lord, why is the purity of the nose because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the nose because of the nonexistence of a self.”

27.253

“Blessed Lord, the purity of the tongue is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.254

“Blessed Lord, why is the purity of the tongue because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the tongue because of the nonexistence of a self.”

27.255

“Blessed Lord, the purity of the body is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.256

“Blessed Lord, why is the purity of the body because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the body because of the nonexistence of a self.”

27.257

“Blessed Lord, the purity of the mental faculty is because of the purity of the self,” said Subhūti.

“Because of absolute purity, [F.153.b] Subhūti,” said the Blessed One.

27.258

“Blessed Lord, why is the purity of the mental faculty because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the mental faculty because of the nonexistence of a self.”

27.259

“Blessed Lord, the purity of sights is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.260

“Blessed Lord, why is the purity of sights because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of sights because of the nonexistence of a self.”

27.261

“Blessed Lord, the purity of sounds is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.262

“Blessed Lord, why is the purity of sounds because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of sounds because of the nonexistence of a self.”

27.263

“Blessed Lord, the purity of odors is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.264

“Blessed Lord, why is the purity of odors because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of odors because of the nonexistence of a self.”

27.265

“Blessed Lord, the purity of tastes is because of the purity of the self,” said Subhūti.

“Because of absolute purity, [F.154.a] Subhūti,” said the Blessed One.

27.266

“Blessed Lord, why is the purity of tastes because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of tastes because of the nonexistence of a self.”

27.267

“Blessed Lord, the purity of tangibles is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.268

“Blessed Lord, why is the purity of tangibles because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of tangibles because of the nonexistence of a self.”

27.269

“Blessed Lord, the purity of mental phenomena is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.270

“Blessed Lord, why is the purity of mental phenomena because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of mental phenomena because of the nonexistence of a self.”

27.271

“Blessed Lord, the purity of visual consciousness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.272

“Blessed Lord, why is the purity of visual consciousness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of visual consciousness because of the nonexistence of a self.”

27.273

“Blessed Lord, the purity of auditory consciousness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, [F.154.b] Subhūti,” said the Blessed One.

27.274

“Blessed Lord, why is the purity of auditory consciousness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of auditory consciousness because of the nonexistence of a self.”

27.275

“Blessed Lord, the purity of olfactory consciousness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.276

“Blessed Lord, why is the purity of olfactory consciousness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of olfactory consciousness because of the nonexistence of a self.”

27.277

“Blessed Lord, the purity of gustatory consciousness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.278

“Blessed Lord, why is the purity of gustatory consciousness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of gustatory consciousness because of the nonexistence of a self.”

27.279

“Blessed Lord, the purity of tactile consciousness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.280

“Blessed Lord, why is the purity of tactile consciousness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence [F.155.a] of tactile consciousness because of the nonexistence of a self.”

27.281

“Blessed Lord, the purity of mental consciousness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.282

“Blessed Lord, why is the purity of mental consciousness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of mental consciousness because of the nonexistence of a self.”

27.283

“Blessed Lord, the purity of visually compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.284

“Blessed Lord, why is the purity of visually compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of visually compounded sensory contact because of the nonexistence of a self.”

27.285

“Blessed Lord, the purity of aurally compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.286

“Blessed Lord, why is the purity of aurally compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of aurally compounded sensory contact because of the nonexistence of a self.”

27.287

“Blessed Lord, the purity of nasally compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.288

“Blessed Lord, [F.155.b] why is the purity of nasally compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of nasally compounded sensory contact because of the nonexistence of a self.”

27.289

“Blessed Lord, the purity of lingually compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.290

“Blessed Lord, why is the purity of lingually compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of lingually compounded sensory contact because of the nonexistence of a self.”

27.291

“Blessed Lord, the purity of corporeally compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.292

“Blessed Lord, why is the purity of corporeally compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of corporeally compounded sensory contact because of the nonexistence of a self.”

27.293

“Blessed Lord, the purity of mentally compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.294

“Blessed Lord, why is the purity of mentally compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of mentally compounded sensory contact because of the nonexistence of a self.”

27.295

“Blessed Lord, the purity of feelings conditioned by visually compounded sensory contact [F.156.a] is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.296

“Blessed Lord, why is the purity of feelings conditioned by visually compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of feelings conditioned by visually compounded sensory contact because of the nonexistence of a self.”

27.297

“Blessed Lord, the purity of feelings conditioned by aurally compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.298

“Blessed Lord, why is the purity of feelings conditioned by aurally compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of feelings conditioned by aurally compounded sensory contact because of the nonexistence of a self.”

27.299

“Blessed Lord, the purity of feelings conditioned by nasally compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.300

“Blessed Lord, why is the purity of feelings conditioned by nasally compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of feelings conditioned by nasally compounded sensory contact because of the nonexistence of a self.”

27.301

“Blessed Lord, the purity of feelings conditioned by lingually compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” [F.156.b] said the Blessed One.

27.302

“Blessed Lord, why is the purity of feelings conditioned by lingually compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of feelings conditioned by lingually compounded sensory contact because of the nonexistence of a self.”

27.303

“Blessed Lord, the purity of feelings conditioned by corporeally compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.304

“Blessed Lord, why is the purity of feelings conditioned by corporeally compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of feelings conditioned by corporeally compounded sensory contact because of the nonexistence of a self.”

27.305

“Blessed Lord, the purity of feelings conditioned by mentally compounded sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.306

“Blessed Lord, why is the purity of feelings conditioned by mentally compounded sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of feelings conditioned by mentally compounded sensory contact because of the nonexistence of a self.”

27.307

“Blessed Lord, the purity of the earth element is because of the purity of the self,” said Subhūti. [F.157.a]

“Because of absolute purity, Subhūti,” said the Blessed One.

27.308

“Blessed Lord, why is the purity of the earth element because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the earth element because of the nonexistence of a self.”

27.309

“Blessed Lord, the purity of the water element is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.310

“Blessed Lord, why is the purity of the water element because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the water element because of the nonexistence of a self.”

27.311

“Blessed Lord, the purity of the fire element is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.312

“Blessed Lord, why is the purity of the fire element because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the fire element because of the nonexistence of a self.”

27.313

“Blessed Lord, the purity of the wind element is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.314

“Blessed Lord, why is the purity of the wind element because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the wind element because of the nonexistence of a self.”

27.315

“Blessed Lord, the purity of the space element is because of the purity of the self,” said Subhūti.

“Because of absolute purity, [F.157.b] Subhūti,” said the Blessed One.

27.316

“Blessed Lord, why is the purity of the space element because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the space element because of the nonexistence of a self.”

27.317

“Blessed Lord, the purity of the consciousness element is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.318

“Blessed Lord, why is the purity of the consciousness element because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the consciousness element because of the nonexistence of a self.”

27.319

“Blessed Lord, the purity of ignorance is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.320

“Blessed Lord, why is the purity of ignorance because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of ignorance because of the nonexistence of a self.”

27.321

“Blessed Lord, the purity of formative predispositions is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.322

“Blessed Lord, why is the purity of formative predispositions because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of formative predispositions because of the nonexistence of a self.”

27.323

“Blessed Lord, the purity of consciousness [F.158.a] is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.324

“Blessed Lord, why is the purity of consciousness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of consciousness because of the nonexistence of a self.”

27.325

“Blessed Lord, the purity of name and form is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.326

“Blessed Lord, why is the purity of name and form because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of name and form because of the nonexistence of a self.”

27.327

“Blessed Lord, the purity of the six sense fields is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.328

“Blessed Lord, why is the purity of the six sense fields because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the six sense fields because of the nonexistence of a self.”

27.329

“Blessed Lord, the purity of sensory contact is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.330

“Blessed Lord, why is the purity of sensory contact because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, [F.158.b] “it is because of absolute purity. Absolute purity is the nonexistence of sensory contact because of the nonexistence of a self.”

27.331

“Blessed Lord, the purity of sensation is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.332

“Blessed Lord, why is the purity of sensation because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of sensation because of the nonexistence of a self.”

27.333

“Blessed Lord, the purity of craving is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.334

“Blessed Lord, why is the purity of craving because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of craving because of the nonexistence of a self.”

27.335

“Blessed Lord, the purity of grasping is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.336

“Blessed Lord, why is the purity of grasping because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of grasping because of the nonexistence of a self.”

27.337

“Blessed Lord, the purity of the rebirth process is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.338

“Blessed Lord, why is the purity of the rebirth process because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because [F.159.a] of absolute purity. Absolute purity is the nonexistence of the rebirth process because of the nonexistence of a self.”

27.339

“Blessed Lord, the purity of birth is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.340

“Blessed Lord, why is the purity of birth because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of birth because of the nonexistence of a self.”

27.341

“Blessed Lord, the purity of aging and death is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.342

“Blessed Lord, why is the purity of aging and death because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of aging and death because of the nonexistence of a self.”

27.343

“Blessed Lord, the purity of the perfection of generosity is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.344

“Blessed Lord, why is the purity of the perfection of generosity because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the perfection of generosity because of the nonexistence of a self.”

27.345

“Blessed Lord, the purity of the perfection of ethical discipline is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.346

“Blessed Lord, why is the purity of the perfection of ethical discipline [F.159.b] because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the perfection of ethical discipline because of the nonexistence of a self.”

27.347

“Blessed Lord, the purity of the perfection of tolerance is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.348

“Blessed Lord, why is the purity of the perfection of tolerance because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the perfection of tolerance because of the nonexistence of a self.”

27.349

“Blessed Lord, the purity of the perfection of perseverance is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.350

“Blessed Lord, why is the purity of the perfection of perseverance because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the perfection of perseverance because of the nonexistence of a self.”

27.351

“Blessed Lord, the purity of the perfection of meditative concentration is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.352

“Blessed Lord, why is the purity of the perfection of meditative concentration because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the perfection of meditative concentration because of the nonexistence of a self.” [F.160.a]

27.353

“Blessed Lord, the purity of the perfection of wisdom is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.354

“Blessed Lord, why is the purity of the perfection of wisdom because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the perfection of wisdom because of the nonexistence of a self.”

27.355

“Blessed Lord, the purity of the emptiness of internal phenomena is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.356

“Blessed Lord, why is the purity of the emptiness of internal phenomena because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of internal phenomena because of the nonexistence of a self.”

27.357

“Blessed Lord, the purity of the emptiness of external phenomena is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.358

“Blessed Lord, why is the purity of the emptiness of external phenomena because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of external phenomena because of the nonexistence of a self.”

27.359

“Blessed Lord, the purity of the emptiness of external and internal phenomena is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.360

“Blessed Lord, why is the purity of the emptiness of external and internal phenomena because of the purity of the self?” asked Subhūti.

“Subhūti,” [F.160.b] replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of external and internal phenomena because of the nonexistence of a self.”

27.361

“Blessed Lord, the purity of the emptiness of emptiness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.362

“Blessed Lord, why is the purity of the emptiness of emptiness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of emptiness because of the nonexistence of a self.”

27.363

“Blessed Lord, the purity of the emptiness of great extent is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.364

“Blessed Lord, why is the purity of the emptiness of great extent because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of great extent because of the nonexistence of a self.”

27.365

“Blessed Lord, the purity of the emptiness of ultimate reality is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.366

“Blessed Lord, why is the purity of the emptiness of ultimate reality because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of ultimate reality because of the nonexistence of a self.”

27.367

“Blessed Lord, the purity of the emptiness of conditioned phenomena is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed [F.161.a] One.

27.368

“Blessed Lord, why is the purity of the emptiness of conditioned phenomena because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of conditioned phenomena because of the nonexistence of a self.”

27.369

“Blessed Lord, the purity of the emptiness of unconditioned phenomena is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.370

“Blessed Lord, why is the purity of the emptiness of unconditioned phenomena because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of unconditioned phenomena because of the nonexistence of a self.”

27.371

“Blessed Lord, the purity of the emptiness of the unlimited is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.372

“Blessed Lord, why is the purity of the emptiness of the unlimited because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of the unlimited because of the nonexistence of a self.”

27.373

“Blessed Lord, the purity of the emptiness of that which has neither beginning nor end is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.374

“Blessed Lord, why is the purity of the emptiness of that which has neither beginning nor end because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. [F.161.b] Absolute purity is the nonexistence of the emptiness of that which has neither beginning nor end because of the nonexistence of a self.”

27.375

“Blessed Lord, the purity of the emptiness of nonexclusion is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.376

“Blessed Lord, why is the purity of the emptiness of nonexclusion because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of nonexclusion because of the nonexistence of a self.”

27.377

“Blessed Lord, the purity of the emptiness of inherent nature is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.378

“Blessed Lord, why is the purity of the emptiness of inherent nature because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of inherent nature because of the nonexistence of a self.”

27.379

“Blessed Lord, the purity of the emptiness of all phenomena is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.380

“Blessed Lord, why is the purity of the emptiness of all phenomena because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of all phenomena because of the nonexistence of a self.”

27.381

“Blessed Lord, the purity of the emptiness of intrinsic defining characteristics is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One. [F.162.a]

27.382

“Blessed Lord, why is the purity of the emptiness of intrinsic defining characteristics because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of intrinsic defining characteristics because of the nonexistence of a self.”

27.383

“Blessed Lord, the purity of the emptiness of that which cannot be apprehended is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.384

“Blessed Lord, why is the purity of the emptiness of that which cannot be apprehended because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of that which cannot be apprehended because of the nonexistence of a self.”

27.385

“Blessed Lord, the purity of the emptiness of nonentities is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.386

“Blessed Lord, why is the purity of the emptiness of nonentities because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of nonentities because of the nonexistence of a self.”

27.387

“Blessed Lord, the purity of the emptiness of essential nature is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.388

“Blessed Lord, why is the purity of the emptiness of essential nature because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of essential nature [F.162.b] because of the nonexistence of a self.”

27.389

“Blessed Lord, the purity of the emptiness of an essential nature of nonentities is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.390

“Blessed Lord, why is the purity of the emptiness of an essential nature of nonentities because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness of an essential nature of nonentities because of the nonexistence of a self.”

27.391

“Blessed Lord, the purity of the applications of mindfulness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.392

“Blessed Lord, why is the purity of the applications of mindfulness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the applications of mindfulness because of the nonexistence of a self.”

27.393

“Blessed Lord, the purity of the correct exertions is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.394

“Blessed Lord, why is the purity of the correct exertions because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the correct exertions because of the nonexistence of a self.”

27.395

“Blessed Lord, the purity of the supports for miraculous ability is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One. [F.163.a]

27.396

“Blessed Lord, why is the purity of the supports for miraculous ability because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the supports for miraculous ability because of the nonexistence of a self.”

27.397

“Blessed Lord, the purity of the faculties is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.398

“Blessed Lord, why is the purity of the faculties because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the faculties because of the nonexistence of a self.”

27.399

“Blessed Lord, the purity of the powers is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.400

“Blessed Lord, why is the purity of the powers because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the powers because of the nonexistence of a self.”

27.401

“Blessed Lord, the purity of the branches of enlightenment is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.402

“Blessed Lord, why is the purity of the branches of enlightenment because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the branches of enlightenment because of the nonexistence of a self.”

27.403

“Blessed Lord, the purity of the path is because of the purity of the self,” said [F.163.b] Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.404

“Blessed Lord, why is the purity of the path because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the path because of the nonexistence of a self.”

27.405

“Blessed Lord, the purity of the truths of the noble ones is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.406

“Blessed Lord, why is the purity of the truths of the noble ones because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the truths of the noble ones because of the nonexistence of a self.”

27.407

“Blessed Lord, the purity of the meditative concentrations is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.408

“Blessed Lord, why is the purity of the meditative concentrations because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the meditative concentrations because of the nonexistence of a self.”

27.409

“Blessed Lord, the purity of the immeasurable attitudes is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.410

“Blessed Lord, why is the purity of the immeasurable attitudes because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the immeasurable attitudes because of the nonexistence of a self.”

27.411

“Blessed Lord, [F.164.a] the purity of the formless absorptions is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.412

“Blessed Lord, why is the purity of the formless absorptions because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the formless absorptions because of the nonexistence of a self.”

27.413

“Blessed Lord, the purity of the eight liberations is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.414

“Blessed Lord, why is the purity of the eight liberations because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the eight liberations because of the nonexistence of a self.”

27.415

“Blessed Lord, the purity of the nine serial steps of meditative absorption is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.416

“Blessed Lord, why is the purity of the nine serial steps of meditative absorption because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the nine serial steps of meditative absorption because of the nonexistence of a self.”

27.417

“Blessed Lord, the purity of the emptiness, signlessness, and wishlessness gateways to liberation is because of the purity of the self,” said Subhūti. [F.164.b]

“Because of absolute purity, Subhūti,” said the Blessed One.

27.418

“Blessed Lord, why is the purity of the emptiness, signlessness, and wishlessness gateways to liberation because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the emptiness, signlessness, and wishlessness gateways to liberation because of the nonexistence of a self.”

27.419

“Blessed Lord, the purity of the extrasensory powers is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.420

“Blessed Lord, why is the purity of the extrasensory powers because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the extrasensory powers because of the nonexistence of a self.”

27.421

“Blessed Lord, the purity of the meditative stabilities is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.422

“Blessed Lord, why is the purity of the meditative stabilities because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the meditative stabilities because of the nonexistence of a self.”

27.423

“Blessed Lord, the purity of the dhāraṇī gateways is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.424

“Blessed Lord, why is the purity of the dhāraṇī gateways because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of [F.165.a] absolute purity. Absolute purity is the nonexistence of the dhāraṇī gateways because of the nonexistence of a self.”

27.425

“Blessed Lord, the purity of the powers of the tathāgatas is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.426

“Blessed Lord, why is the purity of the powers of the tathāgatas because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the powers of the tathāgatas because of the nonexistence of a self.”

27.427

“Blessed Lord, the purity of the fearlessnesses is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.428

“Blessed Lord, why is the purity of the fearlessnesses because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the fearlessnesses because of the nonexistence of a self.”

27.429

“Blessed Lord, the purity of the kinds of exact knowledge is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.430

“Blessed Lord, why is the purity of the kinds of exact knowledge because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the kinds of exact knowledge because of the nonexistence of a self.”

27.431

“Blessed Lord, the purity of great loving kindness is because of the purity of the self,” said Subhūti.

“Because of absolute purity, [F.165.b] Subhūti,” said the Blessed One.

27.432

“Blessed Lord, why is the purity of great loving kindness because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of great loving kindness because of the nonexistence of a self.”

27.433

“Blessed Lord, the purity of great compassion is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.434

“Blessed Lord, why is the purity of great compassion because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of great compassion because of the nonexistence of a self.”

27.435

“Blessed Lord, the purity of the eighteen distinct qualities of the buddhas is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.436

“Blessed Lord, why is the purity of the eighteen distinct qualities of the buddhas because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of absolute purity. Absolute purity is the nonexistence of the eighteen distinct qualities of the buddhas because of the nonexistence of a self.”

27.437

“Blessed Lord, the purity of the fruit of having entered the stream is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.438

“Blessed Lord, why is purity of the fruit of having entered the stream because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of the emptiness of intrinsic defining characteristics.” [F.166.a]

27.439

“Blessed Lord, the purity of the fruit of once-returner is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.440

“Blessed Lord, why is purity of the fruit of once-returner because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of the emptiness of intrinsic defining characteristics.”

27.441

“Blessed Lord, the purity of the fruit of non-returner is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.442

“Blessed Lord, why is purity of the fruit of non-returner because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of the emptiness of intrinsic defining characteristics.”

27.443

“Blessed Lord, the purity of the arhatship is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.444

“Blessed Lord, why is purity of arhatship because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of the emptiness of intrinsic defining characteristics.”

27.445

“Blessed Lord, the purity of the individual enlightenment is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.446

“Blessed Lord, why is purity of individual enlightenment because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of the emptiness of intrinsic defining characteristics.”

27.447

“Blessed Lord, the purity of the knowledge of the aspects of the path [F.166.b] is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.448

“Blessed Lord, why is the purity of the knowledge of the aspects of the path because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of the emptiness of intrinsic defining characteristics.”

27.449

“Blessed Lord, the purity of all-aspect omniscience is because of the purity of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.450

“Blessed Lord, why is the purity of all-aspect omniscience because of the purity of the self?” asked Subhūti.

“Subhūti,” replied the Blessed One, “it is because of the emptiness of intrinsic defining characteristics.” [B13]

27.451

“Blessed Lord, nonduality and purity are neither to be attained nor clearly realized,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.452

“Blessed Lord, why are nonduality and purity neither to be attained nor clearly realized?”

“That is because of the nonexistence of defilement and the nonexistence of purification,” replied the Blessed One.

27.453

“Blessed Lord, the unboundedness of physical forms is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.454

“Blessed Lord, why is the purity of the unboundedness of physical forms because of the unboundedness of the self?” asked Subhūti. [F.167.a]

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.455

“Blessed Lord, the unboundedness of feelings is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.456

“Blessed Lord, why is the purity of the unboundedness of feelings because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.457

“Blessed Lord, the unboundedness of perceptions is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.458

“Blessed Lord, why is the purity of the unboundedness of perceptions because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.459

“Blessed Lord, the unboundedness of formative predispositions is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.460

“Blessed Lord, why is the purity of the unboundedness of formative predispositions because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.461

“Blessed Lord, the unboundedness of consciousness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.462

“Blessed Lord, [F.167.b] why is the purity of the unboundedness of consciousness because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.463

“Blessed Lord, the unboundedness of the eyes is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.464

“Blessed Lord, why is the purity of the unboundedness of the eyes because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.465

“Blessed Lord, the unboundedness of the ears is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.466

“Blessed Lord, why is the purity of the unboundedness of the ears because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.467

“Blessed Lord, the unboundedness of the nose is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.468

“Blessed Lord, why is the purity of the unboundedness of the nose because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.469

“Blessed Lord, the unboundedness of the tongue is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.470

“Blessed Lord, [F.168.a] why is the purity of the unboundedness of the tongue because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.471

“Blessed Lord, the unboundedness of the body is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.472

“Blessed Lord, why is the purity of the unboundedness of the body because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.473

“Blessed Lord, the unboundedness of the mental faculty is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.474

“Blessed Lord, why is the purity of the unboundedness of the mental faculty because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.475

“Blessed Lord, the unboundedness of sights is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.476

“Blessed Lord, why is the purity of the unboundedness of sights because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.477

“Blessed Lord, the unboundedness of sounds is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, [F.168.b] Subhūti,” said the Blessed One.

27.478

“Blessed Lord, why is the purity of the unboundedness of sounds because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.479

“Blessed Lord, the unboundedness of odors is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.480

“Blessed Lord, why is the purity of the unboundedness of odors because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.481

“Blessed Lord, the unboundedness of tastes is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.482

“Blessed Lord, why is the purity of the unboundedness of tastes because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.483

“Blessed Lord, the unboundedness of tangibles is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.484

“Blessed Lord, why is the purity of the unboundedness of tangibles because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.485

“Blessed Lord, the unboundedness of mental phenomena is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, [F.169.a] Subhūti,” said the Blessed One.

27.486

“Blessed Lord, why is the purity of the unboundedness of mental phenomena because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.487

“Blessed Lord, the unboundedness of visual consciousness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.488

“Blessed Lord, why is the purity of the unboundedness of visual consciousness because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.489

“Blessed Lord, the unboundedness of auditory consciousness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.490

“Blessed Lord, why is the purity of the unboundedness of auditory consciousness because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.491

“Blessed Lord, the unboundedness of olfactory consciousness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.492

“Blessed Lord, why is the purity of the unboundedness of olfactory consciousness because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.493

“Blessed Lord, the unboundedness of gustatory consciousness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.494

“Blessed Lord, why is the purity of the unboundedness of gustatory consciousness because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” [F.169.b] replied the Blessed One.

27.495

“Blessed Lord, the unboundedness of tactile consciousness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.496

“Blessed Lord, why is the purity of the unboundedness of tactile consciousness because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.497

“Blessed Lord, the unboundedness of mental consciousness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.498

“Blessed Lord, why is the purity of the unboundedness of mental consciousness because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.499

“Blessed Lord, the unboundedness of visually compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.500

“Blessed Lord, why is the purity [F.170.a] of the unboundedness of visually compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.501

“Blessed Lord, the unboundedness of aurally compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.502

“Blessed Lord, why is the purity of the unboundedness of aurally compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.503

“Blessed Lord, the unboundedness of nasally compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.504

“Blessed Lord, why is the purity of the unboundedness of nasally compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.505

“Blessed Lord, the unboundedness of lingually compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.506

“Blessed Lord, why is the purity of the unboundedness of lingually compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.507

“Blessed Lord, the unboundedness [F.170.b] of corporeally compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.508

“Blessed Lord, why is the purity of the unboundedness of corporeally compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.509

“Blessed Lord, the unboundedness of mentally compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.510

“Blessed Lord, why is the purity of the unboundedness of mentally compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.511

“Blessed Lord, the unboundedness of feelings conditioned by visually compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.512

“Blessed Lord, why is the purity of the unboundedness of feelings conditioned by visually compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.513

“Blessed Lord, the unboundedness of feelings conditioned by aurally compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.514

“Blessed Lord, why is the purity [F.171.a] of the unboundedness of feelings conditioned by aurally compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.515

“Blessed Lord, the unboundedness of feelings conditioned by nasally compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.516

“Blessed Lord, why is the purity of the unboundedness of feelings conditioned by nasally compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.517

“Blessed Lord, the unboundedness of feelings conditioned by lingually compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.518

“Blessed Lord, why is the purity of the unboundedness of feelings conditioned by lingually compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.519

“Blessed Lord, the unboundedness of feelings conditioned by corporeally compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.520

“Blessed Lord, why is the purity of the unboundedness of feelings conditioned by corporeally compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” [F.171.b] replied the Blessed One.

27.521

“Blessed Lord, the unboundedness of feelings conditioned by mentally compounded sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.522

“Blessed Lord, why is the purity of the unboundedness of feelings conditioned by mentally compounded sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.523

“Blessed Lord, the unboundedness of the earth element is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.524

“Blessed Lord, why is the purity of the unboundedness of the earth element because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.525

“Blessed Lord, the unboundedness of the water element is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.526

“Blessed Lord, why is the purity of the unboundedness of the water element because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.527

“Blessed Lord, the unboundedness of the fire element is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.528

“Blessed Lord, [F.172.a] why is the purity of the unboundedness of the fire element because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.529

“Blessed Lord, the unboundedness of the wind element is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.530

“Blessed Lord, why is the purity of the unboundedness of the wind element because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.531

“Blessed Lord, the unboundedness of the space element is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.532

“Blessed Lord, why is the purity of the unboundedness of the space element because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.533

“Blessed Lord, the unboundedness of the consciousness element is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.534

“Blessed Lord, why is the purity of the unboundedness of the consciousness element because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.535

“Blessed Lord, the unboundedness of ignorance [F.172.b] is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.536

“Blessed Lord, why is the purity of the unboundedness of ignorance because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.537

“Blessed Lord, the unboundedness of formative predispositions is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.538

“Blessed Lord, why is the purity of the unboundedness of formative predispositions because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.539

“Blessed Lord, the unboundedness of consciousness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.540

“Blessed Lord, why is the purity of the unboundedness of consciousness because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.541

“Blessed Lord, the unboundedness of name and form is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.542

“Blessed Lord, why is the purity of the unboundedness of name and form because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited [F.173.a] and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.543

“Blessed Lord, the unboundedness of the six sense fields is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.544

“Blessed Lord, why is the purity of the unboundedness of the six sense fields because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.545

“Blessed Lord, the unboundedness of sensory contact is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.546

“Blessed Lord, why is the purity of the unboundedness of sensory contact because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.547

“Blessed Lord, the unboundedness of sensation is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.548

“Blessed Lord, why is the purity of the unboundedness of sensation because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.549

“Blessed Lord, the unboundedness of craving is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.550

“Blessed Lord, why is the purity of the unboundedness [F.173.b] of craving because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.551

“Blessed Lord, the unboundedness of grasping is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.552

“Blessed Lord, why is the purity of the unboundedness of grasping because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.553

“Blessed Lord, the unboundedness of the rebirth process is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.554

“Blessed Lord, why is the purity of the unboundedness of the rebirth process because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.555

“Blessed Lord, the unboundedness of birth is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.556

“Blessed Lord, why is the purity of the unboundedness of birth because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.557

“Blessed Lord, the unboundedness of aging and death is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, [F.174.a] Subhūti,” said the Blessed One.

27.558

“Blessed Lord, why is the purity of the unboundedness of aging and death because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.559

“Blessed Lord, the unboundedness of the perfection of generosity is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.560

“Blessed Lord, why is the purity of the unboundedness of the perfection of generosity because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.561

“Blessed Lord, the unboundedness of the perfection of ethical discipline is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.562

“Blessed Lord, why is the purity of the unboundedness of the perfection of ethical discipline because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.563

“Blessed Lord, the unboundedness of the perfection of tolerance is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.564

“Blessed Lord, why is the purity of the unboundedness of the perfection of tolerance because of [F.174.b] the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.565

“Blessed Lord, the unboundedness of the perfection of perseverance is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.566

“Blessed Lord, why is the purity of the unboundedness of the perfection of perseverance because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.567

“Blessed Lord, the unboundedness of the perfection of meditative concentration is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.568

“Blessed Lord, why is the purity of the unboundedness of the perfection of meditative concentration because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.569

“Blessed Lord, the unboundedness of the perfection of wisdom is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.570

“Blessed Lord, why is the purity of the unboundedness of the perfection of wisdom because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.571

“Blessed Lord, the unboundedness of [F.175.a] the emptiness of internal phenomena is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.572

“Blessed Lord, why is the purity of the unboundedness of the emptiness of internal phenomena because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.573

“Blessed Lord, the unboundedness of the emptiness of external phenomena is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.574

“Blessed Lord, why is the purity of the unboundedness of the emptiness of external phenomena because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.575

“Blessed Lord, the unboundedness of the emptiness of external and internal phenomena is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.576

“Blessed Lord, why is the purity of the unboundedness of the emptiness of external and internal phenomena because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.577

“Blessed Lord, the unboundedness of the emptiness of emptiness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.578

“Blessed Lord, why is the purity of the unboundedness of the emptiness of emptiness because of [F.175.b] the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.579

“Blessed Lord, the unboundedness of the emptiness of great extent is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.580

“Blessed Lord, why is the purity of the unboundedness of the emptiness of great extent because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.581

“Blessed Lord, the unboundedness of the emptiness of ultimate reality is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.582

“Blessed Lord, why is the purity of the unboundedness of the emptiness of ultimate reality because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.583

“Blessed Lord, the unboundedness of the emptiness of conditioned phenomena [F.176.a] is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.584

“Blessed Lord, why is the purity of the unboundedness of the emptiness of conditioned phenomena because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.585

“Blessed Lord, the unboundedness of the emptiness of unconditioned phenomena is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.586

“Blessed Lord, why is the purity of the unboundedness of the emptiness of unconditioned phenomena because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.587

“Blessed Lord, the unboundedness of the emptiness of the unlimited is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.588

“Blessed Lord, why is the purity of the unboundedness of the emptiness of the unlimited because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.589

“Blessed Lord, the unboundedness of the emptiness of that which has neither beginning nor end is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.590

“Blessed Lord, why is the purity of the unboundedness of the emptiness of that which has neither beginning nor end because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.591

“Blessed Lord, the unboundedness of the emptiness of nonexclusion is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.592

“Blessed Lord, [F.176.b] why is the purity of the unboundedness of the emptiness of nonexclusion because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.593

“Blessed Lord, the unboundedness of the emptiness of inherent nature is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.594

“Blessed Lord, why is the purity of the unboundedness of the emptiness of inherent nature because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.595

“Blessed Lord, the unboundedness of the emptiness of all phenomena is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.596

“Blessed Lord, why is the purity of the unboundedness of the emptiness of all phenomena because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.597

“Blessed Lord, the unboundedness of the emptiness of intrinsic defining characteristics is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.598

“Blessed Lord, why is the purity of the unboundedness of the emptiness of intrinsic defining characteristics because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied [F.177.a] the Blessed One.

27.599

“Blessed Lord, the unboundedness of the emptiness of that which cannot be apprehended is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.600

“Blessed Lord, why is the purity of the unboundedness of the emptiness of that which cannot be apprehended because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.601

“Blessed Lord, the unboundedness of the emptiness of nonentities is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.602

“Blessed Lord, why is the purity of the unboundedness of the emptiness of nonentities because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.603

“Blessed Lord, the unboundedness of the emptiness of essential nature is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.604

“Blessed Lord, why is the purity of the unboundedness of the emptiness of essential nature because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.605

“Blessed Lord, the unboundedness of the emptiness of an essential nature of nonentities is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, [F.177.b] Subhūti,” said the Blessed One.

27.606

“Blessed Lord, why is the purity of the unboundedness of the emptiness of an essential nature of nonentities because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.607

“Blessed Lord, the unboundedness of the applications of mindfulness is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.608

“Blessed Lord, why is the purity of the unboundedness of the applications of mindfulness because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.609

“Blessed Lord, the unboundedness of the correct exertions is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.610

“Blessed Lord, why is the purity of the unboundedness of the correct exertions because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.611

“Blessed Lord, the unboundedness of the supports for miraculous ability is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.612

“Blessed Lord, why is the purity of the unboundedness of the supports for miraculous ability because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness [F.178.a] of that which has neither beginning nor end,” replied the Blessed One.

27.613

“Blessed Lord, the unboundedness of the faculties is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.614

“Blessed Lord, why is the purity of the unboundedness of the faculties because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.615

“Blessed Lord, the unboundedness of the powers is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.616

“Blessed Lord, why is the purity of the unboundedness of the powers because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.617

“Blessed Lord, the unboundedness of the branches of enlightenment is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.618

“Blessed Lord, why is the purity of the unboundedness of the branches of enlightenment because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.619

“Blessed Lord, the unboundedness of the noble eightfold path is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, [F.178.b] Subhūti,” said the Blessed One.

27.620

“Blessed Lord, why is the purity of the unboundedness of the noble eightfold path because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.621

“Blessed Lord, the unboundedness of the truths of the noble ones is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.622

“Blessed Lord, why is the purity of the unboundedness of the truths of the noble ones because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.623

“Blessed Lord, the unboundedness of the meditative concentrations is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

27.624

“Blessed Lord, why is the purity of the unboundedness of the meditative concentrations because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

27.625

“Blessed Lord, the unboundedness of the immeasurable attitudes is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the immeasurable attitudes because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited [F.179.a] and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the formless absorptions is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the formless absorptions because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the eight liberations is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the eight liberations because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the nine serial steps of meditative absorption is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the nine serial steps of meditative absorption because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness [F.179.b] of the emptiness, signlessness, and wishlessness gateways to liberation is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the emptiness, signlessness, and wishlessness gateways to liberation because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the extrasensory powers is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the extrasensory powers because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the meditative stabilities is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the meditative stabilities because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the dhāraṇī gateways is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One. [F.180.a]

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“Blessed Lord, why is the purity of the unboundedness of the dhāraṇī gateways because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the powers of the tathāgatas is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the powers of the tathāgatas because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the fearlessnesses is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the fearlessnesses because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the kinds of exact knowledge is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the kinds of exact knowledge because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited [F.180.b] and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the distinct qualities of the buddhas is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the distinct qualities of the buddhas because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of knowledge of all the dharmas is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of knowledge of all the dharmas because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of the knowledge of the aspects of the path is because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of the knowledge of the aspects of the path because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.

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“Blessed Lord, the unboundedness of all-aspect omniscience is [F.181.a] because of the unboundedness of the self,” said Subhūti.

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is the purity of the unboundedness of all-aspect omniscience because of the unboundedness of the self?” asked Subhūti.

“That is because of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One. [B14]

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“Blessed Lord, as for such a realization as that, it is the perfection of wisdom of the bodhisattva great beings.”

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why is such a realization as that the perfection of wisdom of the bodhisattva great beings?” asked Subhūti.

“That is because of the knowledge of the aspects of the path,” replied the Blessed One.

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“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they do not dwell on the near shore, the far shore, or in the middle between the two, it is the perfection of wisdom of the bodhisattva great beings,” said Subhūti.831

“Because of absolute purity, Subhūti,” said the Blessed One.

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“Blessed Lord, why, when bodhisattva great beings practice the perfection of wisdom, do they not dwell on the near shore, the far shore, or in the middle between the two, and are absolute purity?” asked Subhūti.

“Subhūti, [F.181.b] that is because of the sameness of the three times,” replied the Blessed One.

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“Blessed Lord,” said Subhūti, “the sons or daughters of good families who follow the vehicle of the bodhisattvas without skillful means perceive this perfection of wisdom by way of apprehending things. They undervalue the perfection of wisdom and abandon the perfection of wisdom.”

“Subhūti, it is so,” said the Blessed One. “Excellent, excellent, Subhūti! That, Subhūti, is indeed attachment to names and attachment to mental images. If you ask why, it is because all phenomena are without mental images and are without names.”

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“Blessed Lord, how are they attached to names and attached to mental images?” asked Subhūti.

“Subhūti,” said the Blessed One, “here, if sons or daughters of good families who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a name or grasp it as a mental image, then, in grasping the perfection of wisdom as a name or as a mental image, they will be attached to the perfection of wisdom. They will undervalue the perfection of wisdom and will abandon the perfection of wisdom. Subhūti, if sons or daughters of good families who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a mental image, and if, having grasped the perfection of wisdom as a mental image, they give rise to conceits on account of the perfection of wisdom, they are giving rise to conceit on account of the perfection of wisdom and are attached to the perfection of wisdom. They will undervalue the perfection of wisdom and will abandon the perfection of wisdom.”

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“Blessed Lord, how wonderful it is that this perfection of wisdom [F.182.a] has been eloquently explained and excellently revealed in that manner to bodhisattva great beings, and that they are still attached and unattached to it,” said Subhūti.

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Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what is the attachment of bodhisattva great beings and what is their nonattachment?”

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“Venerable Śāradvatīputra,” replied Subhūti, “here if the sons or daughters of good families who follow the vehicle of the bodhisattvas without skillful means perceive that ‘physical forms are empty,’ they are attached. If they perceive that ‘feelings are empty,’ they are attached. If they perceive that ‘perceptions are empty,’ they are attached. If they perceive that ‘formative predispositions are empty,’ they are attached. If they perceive that ‘consciousness is empty,’ they are attached. If they perceive that ‘the eyes are empty,’ they are attached. If they perceive that ‘the ears are empty,’ they are attached. If they perceive that ‘the nose is empty,’ they are attached. If they perceive that ‘the tongue is empty,’ [F.182.b] they are attached. If they perceive that ‘the body is empty,’ they are attached. If they perceive that ‘the mental faculty is empty,’ they are attached. If they perceive that ‘sights are empty,’ they are attached. If they perceive that ‘sounds are empty,’ they are attached. If they perceive that ‘odors are empty,’ they are attached. If they perceive that ‘tastes are empty,’ they are attached. If they perceive that ‘tangibles are empty,’ they are attached. If they perceive that ‘mental phenomena are empty,’ they are attached. If they perceive that ‘visual consciousness is empty,’ they are attached. If they perceive that ‘auditory consciousness is empty,’ they are attached. If they perceive that ‘olfactory consciousness is empty,’ they are attached. If they perceive that ‘gustatory consciousness is empty,’ they are attached. If they perceive that ‘tactile consciousness is empty,’ they are attached. If they perceive that ‘mental consciousness is empty,’ they are attached. If they perceive that ‘visually compounded sensory contact is empty,’ they are attached. If they perceive that ‘aurally compounded sensory contact is empty,’ they are attached. If they perceive that ‘nasally compounded sensory contact is empty,’ they are attached. If they perceive that ‘lingually compounded sensory contact is empty,’ they are attached. If they perceive that ‘corporeally compounded sensory contact is empty,’ they are attached. If they perceive that ‘mentally compounded sensory contact is empty,’ they are attached. If they perceive that ‘feelings conditioned by visually compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by aurally compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by nasally compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by lingually compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by corporeally compounded sensory contact are empty,’ they are attached. If they perceive that ‘feelings conditioned by mentally compounded sensory contact are empty,’ they are attached. If they perceive that ‘the earth element is empty,’ they are attached. If they perceive that ‘the water element is empty,’ they are attached. If they perceive that ‘the fire element is empty,’ they are attached. If they perceive that ‘the wind element is empty,’ they are attached. If they perceive that ‘the space element is empty,’ they are attached. If they perceive that ‘the consciousness element is empty,’ they are attached. If they perceive that ‘ignorance is empty,’ they are attached. If they perceive that ‘formative predispositions are empty,’ they are attached. If they perceive that ‘consciousness is empty,’ they are attached. If they perceive [F.183.a] that ‘name and form are empty,’ they are attached. If they perceive that ‘the six sense fields are empty,’ they are attached. If they perceive that ‘sensory contact is empty,’ they are attached. If they perceive that ‘sensation is empty,’ they are attached. If they perceive that ‘craving is empty,’ they are attached. If they perceive that ‘grasping is empty,’ they are attached. If they perceive that ‘the rebirth process is empty,’ they are attached. If they perceive that ‘birth is empty,’ they are attached. If they perceive that ‘aging and death are empty,’ they are attached. If they perceive that ‘the perfection of generosity is empty,’ they are attached. If they perceive that ‘the perfection of ethical discipline is empty,’ they are attached. If they perceive that ‘the perfection of tolerance is empty,’ they are attached. If they perceive that ‘the perfection of perseverance is empty,’ they are attached. If they perceive that ‘the perfection of meditative concentration is empty,’ they are attached. If they perceive that ‘the perfection of wisdom is empty,’ they are attached. If they perceive that ‘the emptiness of internal phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of external phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of external and internal phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of emptiness is empty,’ they are attached. If they perceive that ‘the emptiness of great extent is empty,’ they are attached. If they perceive that ‘the emptiness of ultimate reality is empty,’ they are attached. If they perceive that ‘the emptiness of conditioned phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of unconditioned phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of the unlimited is empty,’ they are attached. If they perceive that ‘the emptiness of that which has neither beginning nor end is empty,’ they are attached. If they perceive that ‘the emptiness of nonexclusion [F.183.b] is empty,’ they are attached. If they perceive that ‘the emptiness of inherent nature is empty,’ they are attached. If they perceive that ‘the emptiness of all phenomena is empty,’ they are attached. If they perceive that ‘the emptiness of intrinsic defining characteristics is empty,’ they are attached. If they perceive that ‘the emptiness of that which cannot be apprehended is empty,’ they are attached. If they perceive that ‘the emptiness of nonentities is empty,’ they are attached. If they perceive that ‘the emptiness of essential nature is empty,’ they are attached. If they perceive that ‘the emptiness of an essential nature of nonentities is empty,’ they are attached. If they perceive that ‘the applications of mindfulness are empty,’ they are attached. If they perceive that ‘the correct exertions are empty,’ they are attached. If they perceive that ‘the supports for miraculous ability are empty,’ they are attached. If they perceive that ‘the faculties are empty,’ they are attached. If they perceive that ‘the powers are empty,’ they are attached. If they perceive that ‘the branches of enlightenment are empty,’ they are attached. If they perceive that ‘the noble eightfold path is empty,’ they are attached. If they perceive that ‘the truths of the noble ones are empty,’ they are attached. If they perceive that ‘the meditative concentrations are empty,’ they are attached. If they perceive that ‘the immeasurable attitudes are empty,’ they are attached. If they perceive that ‘the formless absorptions are empty,’ they are attached. If they perceive that ‘the liberations are empty,’ they are attached. If they perceive that ‘the serial steps of meditative absorption are empty,’ they are attached. If they perceive that ‘the emptiness, signlessness, and wishlessness gateways to liberation are empty,’ they are attached. If they perceive that [F.184.a] ‘the extrasensory powers are empty,’ they are attached. If they perceive that ‘the meditative stabilities are empty,’ they are attached. If they perceive that ‘the dhāraṇī gateways are empty,’ they are attached. If they perceive that ‘the powers of the tathāgatas are empty,’ they are attached. If they perceive that ‘the fearlessnesses are empty,’ they are attached. If they perceive that ‘the kinds of exact knowledge are empty,’ they are attached. If they perceive that ‘great loving kindness is empty,’ they are attached. If they perceive that ‘great compassion is empty,’ they are attached. If they perceive that ‘the eighteen distinct qualities of the buddhas are empty,’ they are attached. If they perceive that ‘the fruit of having entered the stream is empty,’ they are attached. If they perceive that ‘the fruit of once-returner is empty,’ they are attached. If they perceive that ‘the fruit of non-returner is empty,’ they are attached. If they perceive that ‘arhatship is empty,’ they are attached. If they perceive that ‘individual enlightenment is empty,’ they are attached. If they perceive that ‘the knowledge of the aspects of the path is empty,’ they are attached. If they perceive that ‘all-aspect omniscience is empty,’ they are attached.

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“Moreover, Venerable Śāradvatīputra, if sons or daughters of good families who follow the vehicle of the bodhisattvas without skillful means perceive that ‘past phenomena are past phenomena,’ they are attached. If they perceive that ‘future phenomena are future phenomena,’ they are attached. If they perceive that ‘present phenomena are present phenomena,’ they are attached.

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“Moreover, Venerable Śāradvatīputra, if sons or daughters of good families who follow the vehicle of the bodhisattvas, [F.184.b] from the time when they first set their mind, practice the perfection of generosity by way of apprehending anything, they are attached. If they practice the perfection of ethical discipline, they are attached. If they practice the perfection of tolerance, they are attached. If they practice the perfection of perseverance, they are attached. If they practice the perfection of meditative concentration, they are attached. And if they practice the perfection of wisdom, they are attached. If they practice the emptiness of internal phenomena, they are attached. If they practice the emptiness of external phenomena, they are attached. If they practice the emptiness of external and internal phenomena, they are attached. If they practice the emptiness of emptiness, they are attached. If they practice the emptiness of great extent, they are attached. If they practice the emptiness of ultimate reality, they are attached. If they practice the emptiness of conditioned phenomena, they are attached. If they practice the emptiness of unconditioned phenomena, they are attached. If they practice the emptiness of the unlimited, they are attached. If they practice the emptiness of that which has neither beginning nor end, they are attached. If they practice the emptiness of nonexclusion, they are attached. If they practice the emptiness of inherent nature, they are attached. If they practice the emptiness of all phenomena, they are attached. If they practice the emptiness of intrinsic defining characteristics, they are attached. If they practice the emptiness of that which cannot be apprehended, they are attached. If they practice the emptiness of nonentities, they are attached. If they practice the emptiness of essential nature, they are attached. And if they practice the emptiness of an essential nature of nonentities, they are attached. If they practice the applications of mindfulness, they are attached. If they practice the correct exertions, they are attached. If they practice the supports for miraculous ability, they are attached. If they practice the faculties, they are attached. If they practice the powers, they are attached. If they practice the branches of enlightenment, they are attached. And if they practice the noble eightfold path, they are attached. If they [F.185.a] practice the truths of the noble ones, they are attached. If they practice the meditative concentrations, they are attached. If they practice the immeasurable attitudes, they are attached. If they practice the formless absorptions, they are attached. If they practice the liberations, they are attached. If they practice the serial steps of meditative absorption, they are attached. If they practice the emptiness, signlessness, and wishlessness gateways to liberation, they are attached. If they practice the extrasensory powers, they are attached. If they practice the meditative stabilities, they are attached. If they practice the dhāraṇī gateways, they are attached. If they practice the powers of the tathāgatas, they are attached. If they practice the fearlessnesses, they are attached. If they practice the kinds of exact knowledge, they are attached. If they practice great loving kindness, they are attached. If they practice great compassion, they are attached. And if they practice the eighteen distinct qualities of the buddhas, they are attached. If they practice the fruit of having entered the stream, they are attached. If they practice the fruit of once-returner, they are attached. If they practice the fruit of non-returner, they are attached. If they practice arhatship, they are attached. If they practice individual enlightenment, they are attached. If they practice the knowledge of the aspects of the path, they are attached. And if they practice all-aspect omniscience, they are attached.

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“Venerable Śāradvatīputra, in regard to what you also asked, ‘What is the nonattachment of bodhisattva great beings who practice the perfection of wisdom?’ Venerable Śāradvatīputra, here bodhisattva great beings with skillful means who practice the perfection of wisdom do not perceive that ‘physical forms are physical forms.’ They do not perceive [F.185.b] that ‘feelings are feelings.’ They do not perceive that ‘perceptions are perceptions.’ They do not perceive that ‘formative predispositions are formative predispositions.’ And they do not perceive that ‘consciousness is consciousness.’ They do not perceive that ‘past phenomena are past phenomena.’ They do not perceive that ‘future phenomena are future phenomena.’ And they do not perceive that ‘present phenomena are present phenomena.’

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“Venerable Śāradvatīputra, bodhisattva great beings with skillful means who practice the perfection of wisdom do not think, ‘I am giving a gift. I am giving a gift to them. I am giving this sort of gift’; or ‘I am maintaining ethical discipline. I am maintaining this sort of ethical discipline’; or ‘I am cultivating tolerance. I am cultivating this sort of tolerance’; or ‘I am undertaking perseverance. I am undertaking this sort of perseverance’; or ‘I am absorbed in meditative concentration. I am absorbed in this sort of meditative concentration’; or ‘I am cultivating wisdom. I am cultivating this sort of wisdom,’; or ‘I am making some merit. I am making this sort of merit. I am making this much merit,’; or ‘I should enter a bodhisattva’s full maturity’; or ‘I should purify a buddhafield;’ or ‘I should bring beings to maturity’; or ‘I should attain all-aspect omniscience.’ Venerable Śāradvatīputra, for bodhisattva great beings with skillful means [F.186.a] who practice the perfection of wisdom, all such conceptual thoughts are nonexistent and do not come about owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities. Venerable Śāradvatīputra, these are the nonattachments of bodhisattva great beings with skillful means who practice the perfection of wisdom.”

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Then Śakra, mighty lord of the gods, asked the venerable Subhūti, “Venerable monk Subhūti, in what way do sons or daughters of good families who follow the vehicle of the bodhisattvas become attached?”

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“Moreover Kauśika, when bodhisattva great beings instruct others in, or encourage them in, or fill them with enthusiasm for, [F.189.b] or cause them to delight in unsurpassed, perfect, complete enlightenment, they should instruct others in, they should encourage them in, they should fill them with enthusiasm for, and they should cause them to delight in it with a mind that is in conformity with reality. Furthermore, they should instruct others in, they should encourage them in, they should fill them with enthusiasm for, and they should cause them to delight in it so that, by whatever means, when they are practicing the perfection of generosity, they will not think, ‘I am practicing the perfection of generosity.’ When they are practicing the perfection of ethical discipline, they will not think, ‘I am practicing the perfection of ethical discipline.’ When they are practicing the perfection of tolerance, they will not think, ‘I am practicing the perfection of tolerance.’ When they are practicing the perfection of perseverance, they will not think, ‘I am practicing the perfection of perseverance.’ When they are practicing the perfection of meditative concentration, they will not think, ‘I am practicing the perfection of meditative concentration.’ When they are practicing the perfection of wisdom, they will not think, ‘I am practicing the perfection of wisdom.’ When they are practicing the emptiness of internal phenomena, they will not think, ‘I am practicing the emptiness of internal phenomena.’ When they are practicing the emptiness of external phenomena, they will not think, ‘I am practicing the emptiness of external phenomena.’ When they are practicing the emptiness of external and internal phenomena, they will not think, ‘I am practicing the emptiness of external and internal phenomena.’ When they are practicing the emptiness of emptiness, they will not think, ‘I am practicing the emptiness of emptiness.’ When they are practicing the emptiness of great extent, they will not think, ’I am practicing the emptiness of great extent.’ When they are practicing [F.190.a] the emptiness of ultimate reality, they will not think, ‘I am practicing the emptiness of ultimate reality.’ When they are practicing the emptiness of conditioned phenomena, they will not think, ‘I am practicing the emptiness of conditioned phenomena.’ When they are practicing the emptiness of unconditioned phenomena, they will not think, ‘I am practicing the emptiness of unconditioned phenomena.’ When they are practicing the emptiness of the unlimited, they will not think, ‘I am practicing the emptiness of the unlimited.’ When they are practicing the emptiness of that which has neither beginning nor end, they will not think, ‘I am practicing the emptiness of that which has neither beginning nor end.’ When they are practicing the emptiness of nonexclusion, they will not think, ‘I am practicing the emptiness of nonexclusion.’ When they are practicing the emptiness of inherent nature, they will not think, ‘I am practicing the emptiness of inherent nature.’ When they are practicing the emptiness of all phenomena, they will not think, ‘I am practicing the emptiness of all phenomena.’ When they are practicing the emptiness of intrinsic defining characteristics, they will not think, ‘I am practicing the emptiness of intrinsic defining characteristics.’ When they are practicing the emptiness of that which cannot be apprehended, they will not think, ‘I am practicing the emptiness of that which cannot be apprehended.’ When they are practicing the emptiness of nonentities, they will not think, ‘I am practicing the emptiness of nonentities.’ When they are practicing the emptiness of essential nature, they will not think, ‘I am practicing the emptiness of essential nature.’ When they are practicing the emptiness of an essential nature of nonentities, they will not think, ‘I am [F.190.b] practicing the emptiness of an essential nature of nonentities.’ When they are practicing the applications of mindfulness, they will not think, ‘I am practicing the applications of mindfulness.’ When they are practicing the correct exertions, they will not think, ‘I am practicing the correct exertions.’ When they are practicing the supports for miraculous ability, they will not think, ‘I am practicing the supports for miraculous ability.’ When they are practicing the faculties, they will not think, ‘I am practicing the faculties.’ When they are practicing the powers, they will not think, ‘I am practicing the powers.’ When they are practicing the branches of enlightenment, they will not think, ‘I am practicing the branches of enlightenment.’ When they are practicing the noble eightfold path, they will not think, ‘I am practicing the noble eightfold path.’ When they are practicing the truths of the noble ones, they will not think, ‘I am practicing the truths of the noble ones.’ When they are practicing the meditative concentrations, they will not think, ‘I am practicing the meditative concentrations.’ When they are practicing the immeasurable attitudes, they will not think, ‘I am practicing the immeasurable attitudes.’ When they are practicing the formless absorptions, they will not think, [F.191.a] ‘I am practicing the formless absorptions.’ When they are practicing the eight liberations, they will not think, ‘I am practicing the eight liberations.’ When they are practicing the nine serial steps of meditative absorption, they will not think, ‘I am practicing the nine serial steps of meditative absorption.’ When they are practicing the emptiness, signlessness, and wishlessness gateways to liberation, they will not think, ‘I am practicing the emptiness, signlessness, and wishlessness gateways to liberation.’ When they are practicing the extrasensory powers, they will not think, ‘I am practicing the extrasensory powers.’ When they are practicing the meditative stabilities, they will not think, ‘I am practicing the meditative stabilities.’ When they are practicing the dhāraṇī gateways, they will not think, ‘I am practicing the dhāraṇī gateways.’ When they are practicing the powers of the tathāgatas, they will not think, ‘I am practicing the powers of the tathāgatas.’ When they are practicing the fearlessnesses, they will not think, ‘I am practicing the fearlessnesses.’ When they are practicing the kinds of exact knowledge, they will not think, ‘I am practicing the kinds of exact knowledge.’ When they are practicing great loving kindness, they will not think, ‘I am practicing great loving kindness.’ When they are practicing great compassion, they will not think, ‘I am practicing great compassion.’ When they are practicing the eighteen distinct qualities of the buddhas, they will not think, ‘I am practicing the distinct qualities of the buddhas.’ [F.191.b] When they are practicing the fruit of having entered the stream, they will not think, ‘I am practicing the fruit of having entered the stream.’ When they are practicing the fruit of once-returner, they will not think, ‘I am practicing the fruit of once-returner.’ When they are practicing the fruit of non-returner, they will not think, ‘I am practicing the fruit of non-returner.’ When they are practicing arhatship, they will not think, ‘I am practicing arhatship.’ When they are practicing individual enlightenment, they will not think, ‘I am practicing individual enlightenment.’ When they are practicing the knowledge of the aspects of the path, they will not think, ‘I am practicing the knowledge of the aspects of the path.’ And when they are practicing all-aspect omniscience, they will not think, ‘I am practicing all-aspect omniscience.’ Practicing in that manner, sons or daughters of good families should instruct others in, should encourage them in, should fill them with enthusiasm for, and should cause them to delight in unsurpassed, perfect, complete enlightenment. Furthermore, when they instruct others with, encourage them with, fill them with enthusiasm for, and cause them delight with that instruction, that encouragement, that filling with enthusiasm, and that causing delight, they will not degenerate, and they will [F.192.a] encourage others with the encouragement permitted by the buddhas. In that manner, those sons or daughters of good families will renounce all the limits of attachment.” [B15]

27.672

Then the Blessed One said to the venerable Subhūti, “Excellent, Subhūti! It is excellent, Subhūti, that you are teaching those sorts of possible attachments, excellent. Therefore, Subhūti, I will also explain possible attachments even more subtle than those to you. I will teach them, so listen and pay attention very carefully.”

27.673

Saying, “Blessed Lord, I will do so,” the venerable Subhūti then listened to the Blessed One. The Blessed One said to him, “Subhūti, when sons or daughters of good families who have set out for unsurpassed, perfect, complete enlightenment pay attention to the tathāgatas, arhats, perfectly complete buddhas as a mental image, to the extent that there is a mental image, to that extent there is attachment.

27.674

“When they pay attention to all the roots of virtue of past, present, and future tathāgatas, arhats, perfectly complete buddhas who are free from all attachments‍—whatever they are, as many as there are‍—from the first setting of the mind up to the establishment of the good Dharma,833 as a mental image, and, having paid attention, dedicate them to unsurpassed, perfect, complete enlightenment, Subhūti, to the extent they pay attention to a mental image, to that extent there is attachment. When they have taken all the roots of virtue of the śrāvakas of those tathāgatas, and of other [F.192.b] beings apart from them‍—whatever they are, as many as there are‍—as a mental image and dedicate them to unsurpassed, perfect, complete enlightenment, Subhūti, to the extent they pay attention to a mental image, to that extent there is attachment. If you ask why, it is because it is not right to pay attention to those tathāgatas to as a mental image, and it is also not right to pay attention to those roots of virtue of the tathāgatas as a mental image.”

27.675

Then Subhūti said, “Blessed Lord, the perfection of wisdom is profound.”

“Subhūti, that is because all phenomena are, in their inherent nature, void,” replied the Blessed One.

27.676

“Blessed Lord, I pay homage to the perfection of wisdom,” said Subhūti.

“Subhūti,” said the Blessed One, “because the perfection of wisdom is unfabricated and unconditioned, it cannot be fully awakened to by anyone at all.”

27.677

“Blessed Lord, all phenomena are not fully awakened to.”

“Subhūti,” replied the Blessed One, “this is because the inherent nature of phenomena is not two. The inherent nature of phenomena is just one. Subhūti, that which is the singular inherent nature of phenomena is not the inherent nature of phenomena. Subhūti, that which is not the inherent nature is unfabricated. That which is unfabricated is unconditioned. Subhūti, so it is that when bodhisattva great beings know the singular inherent nature of phenomena that is not the inherent nature‍—unfabricated and unconditioned‍—they abandon all possible attachments.”

27.678

“Blessed Lord, the perfection of wisdom is hard to realize,” said Subhūti.

“Subhūti,” replied the Blessed One, “this is because the perfection of wisdom has not been seen, has not been heard, has not been realized, has not been cognized, and has not been attained in manifest buddhahood by anyone at all.”

27.679

“Blessed Lord, the perfection of wisdom is inconceivable,” said Subhūti.

“Subhūti,” replied the Blessed One, “this is because it is [F.193.a] not known by the mind, and it is not known by physical forms, is not known by feelings, is not known by perceptions, is not known by formative predispositions, and is not known by consciousness. It is not known by the eyes, is not known by the ears, is not known by the nose, is not known by the tongue, is not known by the body, and is not known by the mental faculty. It is not known by sights, is not known by sounds, is not known by odors, is not known by tastes, is not known by tangibles, and is not known by mental phenomena. It is not known by visual consciousness, is not known by auditory consciousness, is not known by olfactory consciousness, is not known by gustatory consciousness, is not known by tactile consciousness, and is not known by mental consciousness. It is not known by visually compounded sensory contact, is not known by aurally compounded sensory contact, is not known by nasally compounded sensory contact, is not known by lingually compounded sensory contact, is not known by corporeally compounded sensory contact, and is not known by mentally compounded sensory contact. It is not known by feelings conditioned by visually compounded sensory contact, is not known by feelings conditioned by aurally compounded sensory contact, is not known by feelings conditioned by nasally compounded sensory contact, is not known by feelings conditioned by lingually compounded sensory contact, is not known by feelings conditioned by corporeally compounded sensory contact, and is not known by feelings conditioned by mentally compounded sensory contact. [F.193.b] It is not known by the earth element, is not known by the water element, is not known by the fire element, is not known by the wind element, is not known by the space element, and is not known by the consciousness element. It is not known by ignorance, is not known by formative predispositions, is not known by consciousness, is not known by name and form, is not known by the six sense fields, is not known by sensory contact, is not known by sensation, is not known by craving, is not known by grasping, is not known by the rebirth process, is not known by birth, and is not known by aging and death. It is not known by the perfection of generosity, is not known by the perfection of ethical discipline, is not known by the perfection of tolerance, is not known by the perfection of perseverance, is not known by the perfection of meditative concentration, and is not known by the perfection of wisdom. It is not known by the emptiness of internal phenomena, is not known by the emptiness of external phenomena, is not known by the emptiness of external and internal phenomena, is not known by the emptiness of emptiness, is not known by the emptiness of great extent, is not known by the emptiness of ultimate reality, is not known by the emptiness of conditioned phenomena, is not known by the emptiness of unconditioned phenomena, is not known by the emptiness of the unlimited, is not known by the emptiness of that which has neither beginning nor end, is not known by the emptiness of nonexclusion, is not known by the emptiness of inherent nature, is not known by the emptiness of all phenomena, is not known by the emptiness of intrinsic defining characteristics, is not known by the emptiness of that which cannot be apprehended, is not known by the emptiness of nonentities, is not known by the emptiness of essential nature, and is not known by the emptiness of an essential nature of nonentities. [F.194.a] It is not known by the applications of mindfulness, is not known by the correct exertions, is not known by the supports for miraculous ability, is not known by the faculties, is not known by the powers, is not known by the branches of enlightenment, and it is not known by the noble eightfold path. It is not known by the truths of the noble ones, is not known by the meditative concentrations, is not known by the immeasurable attitudes, is not known by the formless absorptions, is not known by the eight liberations, and is not known by the nine serial steps of meditative absorption. It is not known by the emptiness, signlessness, and wishlessness gateways to liberation, is not known by the extrasensory powers, is not known by the meditative stabilities, and is not known by the dhāraṇī gateways. It is not known by the ten powers of the tathāgatas, is not known by the fearlessnesses, is not known by the kinds of exact knowledge, is not known by great loving kindness, is not known by great compassion, and is not known by the eighteen distinct qualities of the buddhas. It is not known by the fruit of having entered the stream, is not known by the fruit of once-returner, is not known by the fruit of non-returner, is not known by arhatship, is not known by individual enlightenment, is not known by the knowledge of the aspects of the path, and it is not known by all-aspect omniscience.”

27.680

This completes the twenty-seventh chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”

ab.

Abbreviations

Bṭ1	Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa).
Bṭ3	Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b.
C	Choné (co ne) Kangyur and Tengyur.
D	Degé (sde dge) Kangyur and Tengyur.
Edg	Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953.
Eight Thousand	Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973.
Ghoṣa	Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Asiatic Society of Bengal. Calcutta, 1902–14.
Gilgit	Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995.
K	Peking (pe cing) 1684/1692 Kangyur
LSPW	Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984.
MDPL	Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
MW	Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.
Mppś	Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980.
Mppś English	Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80).
Mvy	Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a.
N	Narthang (snar thang) Kangyur and Tengyur.
PSP	Pañcaviṃśatisāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL.
S	Stok Palace (stog pho brang bris ma) Kangyur.
Skt	Sanskrit.
Tib	Tibetan.
Toh	Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934.
Z	Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005.
le’u brgyad ma	shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number.
ŚsP	Śatasāhasrikāprajñaparamitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL.

Notes

n.1

Evidence mentioned in the traditional histories for the same teaching to have been recorded in sūtras of different length is that the interlocutors are the same, and that all versions contain the same prophecy made about Gaṅgadevī, related in chapter 43 of the present text. See Butön, folios 73.b–74.a.

n.2

The six “mother” Prajñāpāramitā sūtras (yum drug), so called because they include all eight implicit topics of the Abhisamayālaṃkara, are the five long sūtras (in one hundred thousand, twenty-five thousand, eighteen thousand, ten thousand, and eight thousand lines, Toh 8–12), along with the Verse Summary (Ratnaguṇasaṅcayagāthā, Toh 13), which is said to have been taught subsequently in the Magadha dialect.

n.3

Butön, folio 99.b; translation in Stein and Zangpo, p. 229.

n.4

See The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9) introduction, and The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10) introduction.

n.5

See the 84000 Knowledge Base page on the Degé Kangyur’s Perfection of Wisdom section.

n.6

See Falk 2011; Falk and Karashima (2012 and 2013); and Salomon 2018, pp. 335–58.

n.7

This hypothesis, favored by most modern scholars as well as by traditional Nepalese exegetes, is also supported by the fact that one of the seven Chinese translations of the Eight Thousand, the Dao xing jing (道行經), or Dao xing banruo jing (道行般若經; Taishō 224), was the earliest ever of the Prajñāpāramitā texts to be translated (by Lokakṣema and others in 179 ᴄᴇ)‍—a century before the first “long” group of sūtras was brought to China from Khotan. Nevertheless, traditional scholarship in both China and Tibet favored the idea that the Eight Thousand was an abridgement or extract of the long sūtras. See Zacchetti 2015, p. 177.

n.8

See von Hinüber 2014 and Zacchetti 2015, p. 187. Critical editions of parts of the manuscript have been published by Conze (1962 and 1974), Zacchetti (2005), and Choong (2006).

n.56

bka’ yang dag pas, here and in the Twenty-Five Thousand, is one Tibetan rendering in the canonical texts of the Skt. samyagājñā, the other being the more widespread yang dag pa’i shes pas (“by perfect understanding”), as in the equivalent phrase in the Eighteen Thousand, 1.2 and as recommended in Mahāvyutpatti 1087. See also The Jewel Cloud (Toh 231), 1.2 and n.21. Vetter, p. 67, n. 53, says it “deviates from the translation” of it as a verb (kun shes pa, “fully understand”).

n.278

This is the same as Eighteen Thousand 8.1; Twenty-Five Thousand 5.1 omits.

n.532

Earlier, 8.377, this question is introduced by “because of just what” (ci tsam gyis na): “Blessed Lord, because of just what should bodhisattva great beings be known to have entered perfectly into the Great Vehicle?”

n.574

“Great Vehicle” is derived from mahā-yā and “attains emancipation” or, more literally, “goes forth” from nir-yā.

n.575

“Space” renders ākāśa and “accommodation” avakāśa.

n.576

“Discerned” renders mchis, an honorific, attaching to the one being spoken to. Kimura, Ghoṣa, and Gilgit all have dṛś; Ten Thousand, 13.13, mi mngon lags. However, below (ga F.295.b, 11.107), the nonhonorific form put in the mouth of the Blessed One is myed, “are nonexistent.”

n.630

The Tibetan here reads dga’ ldan (Skt. Tuṣita), the name of the realm, but the parallel in Toh 9 reads rab dga’ ldan (Skt. Saṃtuṣita), the name of the god who presides over the realm. Here, we have elected to follow the reading in Toh 9.

n.631

ŚsP II-2:115, gnas gtsang ma’i lha’i bu, śuddhāvāsakāyikā devaputrās.

n.660

On the Skt yan nv aham with an optative construction, rendered na de la…gtor bar bya, see Edg, s.v. yan nu.

n.687

“Discipline” renders ’dul (vinī).

n.699

“Chant by heart” renders kha ton byed (svādhyāya). It means to repeat it to oneself aloud in order to commit it fully to memory, and having done so, to keep it in mind.

n.700

“Without being humiliated or injured” renders ma smas ma nyams (akṣataś cānupahataś ca).

n.729

“Not have confidence” renders myi rton pa, apratyaya; Edg, s.v. apratyaya, “discontent, ill-will.”

n.730

“Not think highly” renders btsun par myi bgyid pa, abahumānatā.

n.731

“Brought into being” renders bsgrubs pa, paribhāvita.

n.759

“Maturity of the perfect nature” renders yang dag pa’i skyon med pa nyid (samyaktvanyāma/niyāma). MDPL, s.v. samyaktvaniyāma, glosses this with “certainty that he will win salvation by the methods appropriate to the Disciples.”

n.772

The idea is that the meritorious action is a foundation, somewhat like building up a store of goodwill. The bodhisattvas’ good deeds (the object in which one should rejoice) are supreme because whatever they do, they do for the sake of others, while ordinary good deeds, and even the meditation and so on of śrāvakas, is for a personal benefit.

n.787

“Rendering visual distortion nonexistent” renders rab rib ma mchis par dgyid pa; Kimura 2–3:142, vitimirakarī.

n.788

“Supreme” renders mchog tu bgyid pa (agrakārī); alternatively, “renders [them] supreme.” Bṭ1 comments, “It means that it is the foremost cause that brings about the attainment of enlightenment.”

n.789

Emend ba’i to ba (Kimura 2–3:142, sarvavāsanānusaṃdhikleśa); alternative translations such as “propensities for afflictive mental states that cause linking up” do not fit the context. Cf. the footnote to Hundred Thousand ka F.41.a–42.a, n.104.

n.790

“Protector” renders mgon dgyid pa (nāthakarī).

n.791

“Works as the ten powers” renders bstob bcu bgyid pa (daśabalakarī).

n.792

The canonical explanation (see, for example, The Sūtra of the Wheel of Dharma, Toh 337, 1.3–1.14 and n.21) is that the three times are when the Buddha (1) proclaims what the four truths are; (2) teaches that they must be comprehended, eliminated, realized, and cultivated; and (3) states that he himself has comprehended, eliminated, realized, and cultivated them. At the end of each truth The Sūtra of the Wheel of Dharma says, “I reflected thoroughly, the vision arose, and the insight, knowledge, understanding, and realization arose.” In explaining the twelve ways or aspects, Haribhadra (Wogihara 382, translated in Sparham, vol. 2, p. 264) explains this same canonical passage as follows: “Paying proper attention to phenomena not heard about before, a wisdom eye without outflows that directly perceives reality has dawned, knowledge free from doubt, an understanding of the way things are, and an intellectual awareness that is purified have dawned.” For each of the three times there are these four aspects: the Buddha directly perceives reality with an uncontaminated wisdom eye (= “the vision”), knows with an understanding free from doubt (= “the insight”), understands the way things are (bhūtārtha) (= “the knowledge”), and has a purified intellectual awareness (buddhi) (= “realization”).

n.803

“As reality and as method” renders don dang tshul gyis, Kimura 2–3:149, arthataś ca nayataś ca.

n.829

That is, linking up with a new set of aggregates in rebirth.

n.830

“Abiding nature of the reality of phenomena” renders chos kyi dbyings kyi gnas nyid (dharmadhātusthititā).

n.831

According to the Abhisamayālaṃkāra this begins the third section of the Sūtra, explaining the difference between the understanding of the foundational teachings by a śrāvaka and by a bodhisattva.

n.832

“Dedicated” renders yongs su bsngo ba (pariṇāmayitum); alternatively, “transformed.”

n.833

“Up to the establishment of the good Dharma” renders dam pa’i chos gnas pa’i bar; alternatively, “for as long as the good Dharma remains.”

Bibliography

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ci.

Citation Index

2.2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

2.3

14 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Venerable Śāriputra having thus inquired, the Lord,

“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,”

“having stood in the perfection of wisdom by way of not taking their stand on it,”

“should complete the perfection of giving.”

“by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended.”

“should complete the perfection of giving by way of not giving up anything.”

“Should complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred”—

“Because there is no disturbance”—

“Because there is no relaxing of physical or mental effort”—

“should complete… the perfection of perseverance”

“Because there is no experience”—

“Because all phenomena are not apprehended”—

“should complete the perfection of wisdom.”

2.4

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,”

“perfect the four applications of mindfulness.”

“because the applications of mindfulness cannot be apprehended.”

3.1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

The Lord… said…, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

3.2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Will venerable Subhūti instruct… on account of armor in which reposes the power of his own intellect and ready speech?”

4.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form,”

5.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom?”

“Lord, given that I do not find, do not apprehend, and do not see any real basis…—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma?”

6.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means practice form,”

“if… without skillful means [bodhisattva great beings] practice form they practice a causal sign; they do not practice the perfection of wisdom,”

7.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ ”

“Lord, suppose someone were to ask,”

8.2

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Subhūti, the meaning of the word bodhisattva is an absence of a basis in reality,”

“Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended.”

“Subhūti, awakening has no basis in reality and a being has no basis in reality.”

“Therefore, a bodhisattva’s basis in reality is an absence of a basis in reality.”

14.1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“all the Four Mahārājas stationed in the great billion world systems together with many hundreds of thousands of one hundred million billion gods were assembled in that very retinue,”

The Perfection of Wisdom in One Hundred Thousand Lines Chapter 27

Toh 8

Imprint

Text Body

The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 27