The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 26: The Hells

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, where did those bodhisattva great beings who are resolute in this profound perfection of wisdom pass away before coming into this world? For how long have those noble sons or noble daughters embarked on unsurpassed, complete enlightenment? How many tathāgatas, arhats, completely awakened buddhas have they honored? {Ki.II-III: 149} Are they genuinely and methodically397 resolute in this profound perfection of wisdom? How long have they practiced the perfection of generosity? How long have they practiced the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.170.a] the perfection of meditative concentration, and the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “those bodhisattva great beings have come into this world, and have been reborn in this world, after venerating immeasurable, countless tathāgatas, arhats, completely awakened buddhas, throughout the world systems of the ten directions. Śāradvatīputra, those bodhisattva great beings have practiced the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom for countless, immeasurable, and inestimable hundred billion trillions of eons. Over countless, immeasurable, and inestimable hundred billion trillions of eons, they have entered upon unsurpassed, complete enlightenment. That is to say, from the time when they first began to set their mind on enlightenment onward, they have practiced the perfection of generosity and then come into this world. [Similarly], they have practiced the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and then come into this world. From that time onward they have venerated countless, immeasurable, inestimable, inconceivable, and incomparable tathāgatas, arhats, completely awakened buddhas, and then come into this world and taken rebirth in it. Śāradvatīputra, when those bodhisattva great beings see or hear this perfection of wisdom, they will think, ‘I have seen the Teacher.’ They will think, ‘I have heard the Teacher.’ Śāradvatīputra, those bodhisattva great beings [F.170.b] will pursue this perfection of wisdom, genuinely and methodically, in a nondual manner and without apprehending anything.”398

Thereupon, the venerable Subhūti asked the Blessed One, “Blessed Lord, can the perfection of wisdom be heard or seen?”

“Subhūti, that is not the case!” replied the Blessed One. “Subhūti, the perfection of wisdom is not heard and it is not seen. Even the nature of the perfection of wisdom is neither heard nor seen. Owing to the inanimate nature of phenomena, they neither hear nor see the perfection of wisdom. Similarly, owing to the inanimate nature of phenomena, they neither hear nor see the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. Owing to the inanimate nature of phenomena, they neither hear nor see the emptiness of internal phenomena. Owing to the inanimate nature of phenomena, they neither hear nor see [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Owing to the inanimate nature of phenomena, they neither hear nor see the applications of mindfulness. Owing to the inanimate nature of phenomena, they neither hear nor see the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. Owing to the inanimate nature of phenomena, they neither hear nor see the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers. Owing to the inanimate nature of phenomena, they neither hear nor see the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, [F.171.a] the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. Owing to the inanimate nature of phenomena, they neither hear nor see the fruit of entering the stream to nirvāṇa. Owing to the inanimate nature of phenomena, they neither hear nor see the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment. Owing to the inanimate nature of phenomena, they neither hear nor see knowledge of the path, enlightenment, the buddhas, or the attributes of the buddhas.” [B38]

“Blessed Lord, how long have bodhisattva great beings who persevere in this profound perfection of wisdom engaged in its practice?” {Ki.II-III: 150}

“Subhūti,” replied the Blessed One, “here there is a distinction that must be explained. Subhūti, there are some bodhisattva great beings who, commencing from the time when they first begin to set their mind on enlightenment, persevere in this profound perfection of wisdom without apprehending anything, and [similarly] persevere in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. They do not abandon anything at all because they see neither increase nor decrease. They are never separated from the six perfections, and they are never separated from the lord buddhas. They will even accomplish those roots of virtuous action by which they seek to serve, respect, honor, and worship the lord buddhas, simply by setting their minds upon them. [F.171.b] They travel from buddhafield to buddhafield and are never reborn in the womb of a mother. They are never separated from the extrasensory powers and they do not associate with afflicted mental states. They do not coexist with the mindsets of the śrāvakas or pratyekabuddhas. They are styled as bringing beings to maturity, refining the buddhafields and traveling from buddhafield to buddhafield. Subhūti, such bodhisattva great beings persevere in this profound perfection of wisdom.

“On the other hand, Subhūti, there are some noble sons or noble daughters following the vehicle of the bodhisattvas who have seen many hundreds of buddhas, many thousands of buddhas, many hundred million trillions of buddhas, and who, in their presence, have given gifts, maintained ethical discipline, cultivated tolerance, undertaken perseverance, developed meditative concentration, and cultivated wisdom, all by way of apprehending. When this profound perfection of wisdom was being revealed, they departed elsewhere from the assembly. When this profound perfection of wisdom was being revealed, those noble sons or noble daughters following the vehicle of the bodhisattvas departed elsewhere from the presence of those lord buddhas, without honoring them. If you ask why, it is because those noble sons or noble daughters following the vehicle of the bodhisattvas, who departed elsewhere from the assembly when this profound perfection of wisdom was being revealed, even at the present time depart elsewhere from the assembly when this profound perfection of wisdom is revealed. They do not practice harmoniously, with body and mind. [F.172.a] They have accrued deeds that obscure wisdom. By engaging in and accruing deeds that obscure wisdom, when this profound perfection of wisdom is revealed, they abandon it. By abandoning this perfection of wisdom they abandon the all-aspect omniscience of the lord buddhas of the past, the future, and the present. Those who have engaged in and accrued deeds that emerge from the abandoning of all-aspect omniscience have engaged in and accrued deeds that are destitute of the Dharma. Those who have engaged in and accrued deeds that are destitute of the Dharma will roast399 among the denizens of the hells for many years, for many hundreds of years, {Ki.II-III: 151} for many thousands of years, and for many hundred billion trillions of years.

“Then they will proceed from being denizens of great hells to being denizens of more great hells, and, when they proceed from being denizens of great hells to being denizens of more great hells, they will be destroyed by infernos, they will be destroyed by water, and they will be destroyed by wind. Even when they are destroyed in that manner by infernos, when they are destroyed by water or destroyed by wind, they will be cast among the denizens of the great hells in other world systems. They will be cast there and burned there. Even having been cast there and reborn there, they will proceed from being denizens of great hells to being denizens of more great hells, and when they proceed from being denizens of great hells to being denizens of more great hells, they will be destroyed by infernos, they will be destroyed by water, or they will be destroyed by wind. And even when they are destroyed by infernos, destroyed by water, or destroyed by wind in that manner, [F.172.b] they will again be cast among the denizens of the great hells in the eastern direction, and they will be cast among the denizens of the great hells in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith. In them, too, they will proceed from being denizens of great hells to being denizens of more great hells, and once again they will be destroyed by infernos, destroyed by water, or destroyed by wind. And when they have been destroyed by infernos, destroyed by water, or destroyed by wind in that manner, they will pass away and be reborn here in this world because their past actions in destroying the Dharma will still not have been exhausted. Yet again they will proceed from the being denizens of great hells to being denizens of more great hells, and having been born there, they will once again experience the sufferings of the denizens of the great hells. There they will endure the sufferings of the denizens of the hells until they have again been destroyed by infernos, destroyed by water, or destroyed by wind.

“Even after they have been destroyed by infernos, destroyed by water, or destroyed by wind, they will pass away and be reborn in the world systems of the eastern direction, equal in fortune to creatures of the animal realms, and they will be reborn in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, equal in fortune to creatures of the animal realms.

“Then again, they will be reborn in the worlds of Yama, in the world systems of all the ten directions, and, having been reborn in them, they will experience many sufferings. Once the karma [associated with such sufferings] has been exhausted, even though in some cases they might acquire a human birth, through the ripening of the past actions that they indulged in, accrued, accomplished, completed, and perfected in destroying the Dharma, wherever they are reborn, [F.173.a] they will be born into families of the blind, they will be born into families of refuse scavengers, they will be born into families of outcastes, and they will be born into families of reed makers. Being reborn in those states, they will be blind, lame, without a nose, without a tongue, without arms, without legs, leprous, with white-blotched skin, or decrepit. They will always be reborn in places where the word buddha is nonexistent, where the word Dharma is nonexistent, and where the word saṅgha is nonexistent.”

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, compared to this indulging in and accruing of deeds that would destroy the Dharma, are not even the five inexpiable crimes no more than a pale reflection?”

“Śāradvatīputra,” replied the Blessed One, “when this profound perfection of wisdom is revealed and explained, they think they should abandon it, saying, ‘We should not train in this! This is not the Dharma! This is not the Vinaya! {Ki.II-III: 152} This is not the teaching of the Teacher! This has not been spoken by the tathāgatas, arhats, completely awakened buddhas!’ They themselves abandon it, and they also render other beings irresolute. They themselves injure their own thoughts, and then injure the thoughts of others. They themselves poison their own thoughts, and then they delight in poisoning the thoughts of others. They themselves have squandered opportunities and they delight in squandering the opportunities of others. They themselves wish to abandon the profound perfection of wisdom owing to their unknowing and ignorance, and they also induce others to do so. Compared to this indulging in and accruing of deeds that would destroy the Dharma, even the five inexpiable crimes are indeed but a pale reflection! [F.173.b]

“Śāradvatīputra, I do not permit such individuals even to hear it, let alone encounter it, let alone associate with it! I do not mention it. If you ask why, Śāradvatīputra, you should know that such individuals defame the Dharma. Śāradvatīputra, you should know that such individuals have bad intentions and they side with evil. Śāradvatīputra, those who think they should hear the words of such individuals, or think they should trust in them, will also be destitute on account of their unseemly fears.

“Śāradvatīputra, you should know that those who defame the perfection of wisdom defame the Dharma. You should know that they become denizens of the hells or the animal realm, or become inhabitants of the world of Yama.”

“Blessed Lord, the Blessed One has not yet spoken of the physical states of those individuals who will be reborn in those inferior realms, having defamed the Dharma.”

“Śāradvatīputra,” replied the Blessed One, “do not speak of the physical states of those individuals who will be reborn in those inferior realms, having defamed the Dharma! If you ask why, anyone hearing the description of the physical states of those individuals who have defamed the Dharma would immediately vomit blood, die, experience life-threatening sufferings, be pained with sorrow, or become shriveled and withered like stalks that have been scythed. If indeed one were to hear the description of the physical states of individuals who are born in these inferior realms, there would be so much evil! Such are their physical states!” With these words, the Blessed One refused to take the opportunity put by the venerable Śāradvatīputra.

“Blessed Lord, so that it will be apparent to living beings of the future, please reveal what sorts of physical bodies will be obtained by individuals who defame the Dharma through having indulged in and accrued the karma that would destroy the Dharma!”

“Śāradvatīputra,” replied [F.174.a] the Blessed One, “those individuals who have indulged in, accrued, completed, perfected, acquired, and fulfilled deeds that would destroy the Dharma will experience sufferings among the denizens of the hells over a long period of time. They will experience sufferings among animals for a long time and they will experience sufferings in the world of Yama for a long time. Such should be made apparent to living beings of the future.”

“Blessed Lord, it will be so! Sugata, it will be so! Blessed Lord, on that very basis, individuals of the spiritual family who are of positive disposition will abandon such errors and they will not abandon the Dharma, even for the sake of their own lives, saying, ‘Would that we might not experience such sufferings!’ ”

Thereupon, the venerable Subhūti said to the Blessed One, {Ki.II-III: 153} “Blessed Lord, if noble sons or noble daughters were to hear this description of the errors of those individuals who abandon the Dharma, they should be absolutely restrained in their physical, verbal, and mental actions, saying, ‘Otherwise we shall experience such sufferings in inferior existences! We shall not behold the tathāgatas. We shall not hear the Dharma. We shall not even respect or venerate the saṅgha. We shall be born in buddhafields where a buddha has not yet appeared. We shall become impoverished. We shall become extremely avaricious!’ and so on.”

Again, the venerable Subhūti addressed the Blessed One: “Blessed Lord, those who have indulged in and accrued negative actions of speech have indulged in and accrued deeds that would destroy the Dharma.”

The Blessed One then said, “Subhūti, those who have indulged in and accrued negative deeds of speech [F.174.b] have indulged in and accrued deeds that would destroy the Dharma. Subhūti, there are deluded persons who intend to defame this perfection of wisdom and intend to reject it. However, these will not go forth according to the Dharma and the Vinaya.400 Subhūti, by defaming and rejecting the perfection of wisdom, they defame and reject the enlightenment of the lord buddhas. By defaming and rejecting the enlightenment of the buddhas, they defame and reject the all-aspect omniscience of the tathāgatas, arhats, completely awakened buddhas of the past, the future, and the present. By defaming and rejecting all-aspect omniscience, they defame and reject the Dharma. By defaming and rejecting the Dharma, they reject the saṅgha. By rejecting the saṅgha, they reject the genuine view concerning the world. By rejecting the genuine view concerning the world, they reject the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They reject the emptiness of internal phenomena, and they reject [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They reject the four applications of mindfulness, and they reject [the other causal attributes], up to and including the noble eightfold path. They reject the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions. They reject the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the five extrasensory powers. They reject all the meditative stabilities, [F.175.a] all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They reject knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience. By rejecting all-aspect omniscience, they acquire an inestimable, incalculable, and immeasurable mass of demerit. By acquiring an inestimable, incalculable, and immeasurable mass of demerit, they experience inestimable, incalculable, and immeasurable sufferings and discomforts among the denizens of the hells, among animals, and among anguished spirits.”

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, in what ways do those deluded persons who reject this profound perfection of wisdom, actually reject it?”

“Subhūti,” replied the Blessed One, “those deluded persons reject the perfection of wisdom in four ways.”

“What are the four ways?”

The Blessed One replied, “Those deluded persons who reject this profound perfection of wisdom are under the influence of Māra, and as a result of that first cause, Subhūti, they reject this profound perfection of wisdom. They have no conviction, faith, or devotion with respect to profound attributes, and as a result of that second cause they reject this profound perfection of wisdom. Subhūti, those deluded persons fall into the clutches of evil associates, {Ki.II-III: 154} lack perseverance, and are fixated on the five aggregates, and as a result of that third cause they reject this profound perfection of wisdom. Subhūti, [F.175.b] those deluded persons conduct themselves in ways imbued with hatred, praising themselves and deprecating others, and as a result of that fourth cause they reject this profound perfection of wisdom. Subhūti, in these four ways deluded persons reject this profound perfection of wisdom.”

“Blessed Lord, it is difficult for those who lack perseverance, who are without the roots of virtuous action, and who are in the clutches of evil associates to have devotion to this profound perfection of wisdom.”

“Subhūti, it is so!” replied the Blessed One. “It is difficult for those who lack perseverance, who are without the roots of virtuous action, and who have fallen into in the clutches of evil associates to have devotion to this profound perfection of wisdom.”

“Blessed Lord, how profound is that perfection of wisdom, for which it is difficult to have devotion in that manner?”

“Subhūti,” replied the Blessed One, “physical forms are neither fettered nor liberated. If you ask why, Subhūti, in physical forms the absence of inherent existence is still physical forms. Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Subhūti, in consciousness [and so forth], the absence of inherent existence is still consciousness [and so forth]. Subhūti, the sense fields, the sensory elements, and the links of dependent origination are neither fettered nor liberated. If you ask why, in the links of dependent origination [and so forth], the absence of inherent existence is still the links of dependent origination [and so forth].

“Subhūti, the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, in the perfection of generosity the absence of inherent existence is still the perfection of generosity. Subhūti, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated. [F.176.a] If you ask why, Subhūti, in the perfection of wisdom [and so forth], the absence of inherent existence is still the perfection of wisdom [and so forth].

“Subhūti, the emptiness of internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, in the emptiness of internal phenomena the absence of inherent existence is still the emptiness of internal phenomena. Subhūti, the emptiness of external phenomena is neither fettered nor liberated. If you ask why, Subhūti, in the emptiness of external phenomena the absence of inherent existence is still the emptiness of external phenomena. Subhūti, the emptiness of external and internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, in the emptiness of external and internal phenomena the absence of inherent existence is still the emptiness of external and internal phenomena. Subhūti, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither fettered nor liberated. If you ask why, Subhūti, in the emptiness of the essential nature of nonentities [and so forth], the absence of inherent existence is still the emptiness of the essential nature of nonentities [and so forth].

“Subhūti, the four applications of mindfulness are neither fettered nor liberated. If you ask why, Subhūti, in the four applications of mindfulness the absence of inherent existence is still the four applications of mindfulness. Subhūti, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are neither fettered nor liberated. If you ask why, Subhūti, in the noble eightfold path [and so forth], the absence of inherent existence is still the noble eightfold path [and so forth].

“Subhūti, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions are neither fettered nor liberated. If you ask why, Subhūti, in the formless absorptions [and so forth], the absence of inherent existence is still the formless absorptions [and so forth]. Subhūti, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, [F.176.b] wishlessness, and the extrasensory powers are neither fettered nor liberated. If you ask why, Subhūti, in the extrasensory powers [and so forth], the absence of inherent existence is still the extrasensory powers [and so forth]. Subhūti, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are neither fettered nor liberated. If you ask why, Subhūti, in the distinct qualities of the buddhas [and so forth], the absence of inherent existence is still the distinct qualities of the buddhas [and so forth]. Subhūti, knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience are neither fettered nor liberated. If you ask why, Subhūti, in all-aspect omniscience [and so forth], the absence of inherent existence is still all-aspect omniscience [and so forth].

“Moreover, Subhūti, the past limits of physical forms are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their past limits, though without entity, is still physical forms. Subhūti, the past limits of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their past limits, though without entity, is still consciousness [and so forth]. Subhūti, the past limits [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their past limits, though without entity, is still all-aspect omniscience [and so forth].

“Moreover, Subhūti, the future limits of physical forms are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their future limits, though without entity, is still physical forms. Subhūti, the future limits of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their future limits, though without entity, is still consciousness [and so forth]. {Ki.II-III: 155} Subhūti, the future limits [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are neither fettered nor liberated. [F.177.a] If you ask why, Subhūti, the inherent existence of their future limits, though without entity, is still all-aspect omniscience [and so forth].

“Moreover, Subhūti, the present state of physical forms is neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their present state, though without entity, is still physical forms. Subhūti, the present states of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their present states, though without entity, is still consciousness [and so forth]. Subhūti, the present states [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are neither fettered nor liberated. If you ask why, Subhūti, the inherent existence of their present states, though without entity, is still all-aspect omniscience [and so forth].”

“Blessed Lord, it is difficult for those who do not persevere, who have not cultivated the roots of virtuous action, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, feeble in perseverance, and forgetful, and who are without alertness to believe in the perfection of wisdom.”

“Subhūti, so it is!” replied the Blessed One. “Subhūti, it is difficult for those who do not persevere, who have not cultivated the roots of virtuous action, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, feeble in perseverance, and forgetful, and who are without alertness to believe in the perfection of wisdom.

“Moreover, Subhūti, the purity of physical forms is the purity of fruition. The purity of feelings, perceptions, formative predispositions, and consciousness is the purity of fruition. The purity of the sense fields, sensory elements, and links of dependent origination is the purity of fruition. The purity of the perfection of generosity is the purity of fruition. [F.177.b] The purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is the purity of fruition. The purity of the emptiness of internal phenomena is the purity of fruition. The purity of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is the purity of fruition. The purity of the thirty-seven factors conducive to enlightenment is the purity of fruition. The purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions is the purity of fruition. The purity of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers is the purity of fruition. The purity of the meditative stabilities and the dhāraṇī gateways is the purity of fruition. The purity of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is the purity of fruition. The purity of knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience is the purity of fruition.

“Moreover, Subhūti, the purity of physical forms is the purity of the perfection of wisdom. The purity of the perfection of wisdom is the purity of physical forms. {Ki.II-III: 156} So it is that the purity of physical forms and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [F.178.a] The purity of feelings, perceptions, formative predispositions, and consciousness is the purity of the perfection of wisdom. The purity of the perfection of wisdom is the purity of consciousness [and so forth]. So it is that the purity of consciousness [and so forth] and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience, is the purity of the perfection of wisdom. The purity of the perfection of wisdom is the purity of all-aspect omniscience [and so forth]. So it is that the purity of all-aspect omniscience [and so forth] and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, the purity of the self is the purity of physical forms. The purity of physical forms is the purity of the self. So it is that the purity of the self and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of the self is the purity of feelings, perceptions, formative predispositions, and consciousness. The purity of consciousness [and so forth] is the purity of the self. So it is that the purity of the self and this purity of consciousness [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of the self is the purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience. The purity of all-aspect omniscience [and so forth] is the purity of the self. So it is that the purity of the self and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [F.178.b]

“The purity of sentient beings, life forms, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers is the purity of physical forms. The purity of physical forms is the purity of viewers [and so forth]. So it is that the purity of viewers [and so forth] and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of beings [and so forth], up to and including viewers, is the purity of feelings, perceptions, formative predispositions and consciousness. The purity of consciousness [and so forth] is the purity of viewers [and so forth]. So it is that the purity of viewers [and so forth] and this purity of consciousness [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. The purity of beings [and so forth], up to and including viewers, is the purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience. The purity of all-aspect omniscience [and so forth] is the purity of viewers [and so forth]. So it is that the purity of viewers [and so forth] and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, physical forms are pure owing to the purity of the self, and the self is pure owing to the purity of physical forms. So it is that the purity of the self and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of the self, and the self is pure owing to the purity of consciousness [and so forth]. So it is that the purity of the self and this purity of consciousness [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [F.179.a] [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of the self, and the self is pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of the self and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of beings [and so forth], up to and including viewers; viewers [and so forth] are pure owing to the purity of physical forms. So it is that the purity of viewers [and so forth] and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of beings [and so forth], up to and including viewers; viewers [and so forth] are pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of viewers [and so forth] and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Moreover, Subhūti, physical forms are pure owing to the purity of desire, and desire is pure owing to the purity of physical forms. So it is that the purity of desire and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of desire, and desire is pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of desire and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of hatred, and hatred is pure owing to the purity of physical forms. So it is that the purity of hatred and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [F.179.b] [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of hatred, and hatred is pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of hatred and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.

“Physical forms are pure owing to the purity of delusion, and delusion is pure owing to the purity of physical forms. So it is that the purity of delusion and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of delusion, and delusion is pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of delusion and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.