Chapter 27

27.1Then 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.

“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.

27.12The 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.

27.15The 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.”

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.”

27.237Then 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.

27.626“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.

27.627“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.

27.628“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.

27.629“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.

27.630“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.

27.631“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.

27.632“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.

27.633“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.

27.634“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.

27.635“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.

27.636“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.

27.637“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.

27.638“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.

27.639“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]

27.640“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.

27.641“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.

27.642“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.

27.643“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.

27.644“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.

27.645“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.

27.646“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.

27.647“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.

27.648“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.

27.649“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.

27.650“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.

27.651“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.

27.652“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.

27.653“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.

27.654“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]

27.655“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.

27.656“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.

27.657“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.

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

27.658“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.

27.659“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.”

27.660“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.”

27.661“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.

27.662Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what is the attachment of bodhisattva great beings and what is their nonattachment?”

27.663“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.

27.664“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.

27.665“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.

27.666“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.’

27.667“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.”

27.668Then 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?”

27.669Śakra, mighty lord of the gods, having asked that, the venerable Subhūti replied to him, “Kauśika, when sons or daughters of good families who follow the vehicle of the bodhisattvas perceive the mind [of enlightenment], perceive the perfection of generosity, perceive the perfection of ethical discipline, perceive the perfection of tolerance, perceive the perfection of perseverance, perceive the perfection of meditative concentration, and perceive the perfection of wisdom; perceive the emptiness of internal phenomena, perceive the emptiness of external phenomena, [F.186.b] perceive the emptiness of external and internal phenomena, perceive the emptiness of emptiness, perceive the emptiness of great extent, perceive the emptiness of ultimate reality, perceive the emptiness of conditioned phenomena, perceive the emptiness of unconditioned phenomena, perceive the emptiness of the unlimited, perceive the emptiness of that which has neither beginning nor end, perceive the emptiness of nonexclusion, perceive the emptiness of inherent nature, perceive the emptiness of all phenomena, perceive the emptiness of intrinsic defining characteristics, perceive the emptiness of that which cannot be apprehended, perceive the emptiness of nonentities, perceive the emptiness of essential nature, and perceive the emptiness of an essential nature of nonentities; perceive the applications of mindfulness, perceive the correct exertions, perceive the supports for miraculous ability, perceive the faculties , perceive the powers, perceive the branches of enlightenment, and perceive the noble eightfold path; perceive the truths of the noble ones, perceive the meditative concentrations, perceive the immeasurable attitudes, perceive the formless absorptions, perceive the liberations, perceive the serial steps of meditative absorption, perceive the emptiness, signlessness, and wishlessness gateways to liberation, perceive the extrasensory powers, perceive the meditative stabilities, perceive the dhāraṇī gateways, perceive the powers of the tathāgatas, [F.187.a] perceive the fearlessnesses, perceive the kinds of exact knowledge, perceive great loving kindness, perceive great compassion, and perceive the eighteen distinct qualities of the buddhas; and when they have a perception of the lord buddhas, and, having perceived the roots of virtue generated on account of those buddhas, gather those roots of virtue and compress them all together and dedicate them, making a dedication to unsurpassed, perfect, complete enlightenment, and perceive that too––then, Kauśika, these perceptions are the attachment of sons or daughters of good families who follow the vehicle of the bodhisattvas. When those with attachment have become attached, they cannot practice the perfection of wisdom, which is without attachment. If you ask why, Kauśika, it is because they are incapable of dedicating the inherent nature of physical forms, and they are incapable of dedicating the inherent nature of feelings, perceptions, formative predispositions, and consciousness.

27.670“If you ask why, Kauśika, it is because the inherent nature of physical forms cannot be dedicated, the inherent nature of feelings cannot be dedicated, the inherent nature of perceptions cannot be dedicated, the inherent nature of formative predispositions cannot be dedicated, and the inherent nature of consciousness cannot be dedicated; the inherent nature of the eyes cannot be dedicated, the inherent nature of the ears cannot be dedicated, the inherent nature of the nose cannot be dedicated, the inherent nature of the tongue cannot be dedicated, the inherent nature of the body cannot be dedicated, and the inherent nature of the mental faculty cannot be dedicated; the inherent nature of sights cannot be dedicated, the inherent nature of sounds cannot be dedicated, the inherent nature of odors cannot be dedicated, the inherent nature of tastes cannot be dedicated, the inherent nature of tangibles cannot be dedicated, and the intrinsic nature [F.187.b] of mental phenomena cannot be dedicated; the inherent nature of visual consciousness cannot be dedicated, the inherent nature of auditory consciousness cannot be dedicated, the inherent nature of olfactory consciousness cannot be dedicated, the inherent nature of gustatory consciousness cannot be dedicated, the inherent nature of tactile consciousness cannot be dedicated, and the inherent nature of mental consciousness cannot be dedicated; the inherent nature of visually compounded sensory contact cannot be dedicated, the inherent nature of aurally compounded sensory contact cannot be dedicated, the inherent nature of nasally compounded sensory contact cannot be dedicated, the inherent nature of lingually compounded sensory contact cannot be dedicated, the inherent nature of corporeally compounded sensory contact cannot be dedicated, and the inherent nature of mentally compounded sensory contact cannot be dedicated; the inherent nature of feelings conditioned by visually compounded sensory contact cannot be dedicated, the inherent nature of feelings conditioned by aurally compounded sensory contact cannot be dedicated, the inherent nature of feelings conditioned by nasally compounded sensory contact cannot be dedicated, the inherent nature of feelings conditioned by lingually compounded sensory contact cannot be dedicated, the inherent nature of feelings conditioned by corporeally compounded sensory contact cannot be dedicated, and the inherent nature of feelings conditioned by mentally compounded sensory contact cannot be dedicated; the inherent nature of the earth element cannot be dedicated, the inherent nature of the water element cannot be dedicated, the inherent nature of the fire element cannot be dedicated, the inherent nature of the wind element cannot be dedicated, the inherent nature of the space element [F.188.a] cannot be dedicated, and the inherent nature of the consciousness element cannot be dedicated; the inherent nature of ignorance cannot be dedicated, the inherent nature of formative predispositions cannot be dedicated, the inherent nature of consciousness cannot be dedicated, the inherent nature of name and form cannot be dedicated, the inherent nature of the six sense fields cannot be dedicated, the inherent nature of sensory contact cannot be dedicated, the inherent nature of sensation cannot be dedicated, the inherent nature of craving cannot be dedicated, the inherent nature of grasping cannot be dedicated, the inherent nature of the rebirth process cannot be dedicated, the inherent nature of birth cannot be dedicated, and the inherent nature of aging and death cannot be dedicated; the inherent nature of the perfection of generosity cannot be dedicated, the inherent nature of the perfection of ethical discipline cannot be dedicated, the inherent nature of the perfection of tolerance cannot be dedicated, the inherent nature of the perfection of perseverance cannot be dedicated, the inherent nature of the perfection of meditative concentration cannot be dedicated, and the inherent nature of the perfection of wisdom cannot be dedicated; the inherent nature of the emptiness of internal phenomena cannot be dedicated, the inherent nature of the emptiness of external phenomena cannot be dedicated, the inherent nature of the emptiness of external and internal phenomena cannot be dedicated, the inherent nature of the emptiness of emptiness cannot be dedicated, the inherent nature of the emptiness of great extent cannot be dedicated, the inherent nature of the emptiness of ultimate reality cannot be dedicated, the inherent nature of the emptiness of conditioned phenomena cannot [F.188.b] be dedicated, the inherent nature of the emptiness of unconditioned phenomena cannot be dedicated, the inherent nature of the emptiness of the unlimited cannot be dedicated, the inherent nature of the emptiness of that which has neither beginning nor end cannot be dedicated, the inherent nature of the emptiness of nonexclusion cannot be dedicated, the inherent nature of the emptiness of inherent nature cannot be dedicated, the inherent nature of the emptiness of all phenomena cannot be dedicated, the inherent nature of the emptiness of intrinsic defining characteristics cannot be dedicated, the inherent nature of the emptiness of that which cannot be apprehended cannot be dedicated, the inherent nature of the emptiness of nonentities cannot be dedicated, the inherent nature of the emptiness of essential nature cannot be dedicated, and the inherent nature of the emptiness of an essential nature of nonentities cannot be dedicated; the inherent nature of the applications of mindfulness cannot be dedicated, the inherent nature of the correct exertions cannot be dedicated, the inherent nature of the supports for miraculous ability cannot be dedicated, the inherent nature of the faculties cannot be dedicated, the inherent nature of the powers cannot be dedicated, the inherent nature of the branches of enlightenment cannot be dedicated, and the inherent nature of the noble eightfold path cannot be dedicated; the inherent nature of the truths of the noble ones cannot be dedicated, the inherent nature of the meditative concentrations cannot be dedicated, the inherent nature of the immeasurable attitudes cannot be dedicated, the inherent nature of the formless absorptions cannot be dedicated, [F.189.a] the inherent nature of the eight liberations cannot be dedicated, the inherent nature of the nine serial steps of meditative absorption cannot be dedicated, the inherent nature of the emptiness, signlessness, and wishlessness gateways to liberation cannot be dedicated, the inherent nature of the extrasensory powers cannot be dedicated, the inherent nature of the meditative stabilities cannot be dedicated, the inherent nature of the dhāraṇī gateways cannot be dedicated, the inherent nature of the powers of the tathāgatas cannot be dedicated, the inherent nature of the fearlessnesses cannot be dedicated, the inherent nature of the kinds of exact knowledge cannot be dedicated, the inherent nature of great loving kindness cannot be dedicated, the inherent nature of great compassion cannot be dedicated, and the inherent nature of the eighteen distinct qualities of the buddhas cannot be dedicated; and the inherent nature of the fruit of having entered the stream cannot be dedicated, the inherent nature of the fruit of once-returner cannot be dedicated, the inherent nature of the fruit of non-returner cannot be dedicated, the inherent nature of arhatship cannot be dedicated, the inherent nature of individual enlightenment cannot be dedicated, the inherent nature of the knowledge of the aspects of the path cannot be dedicated, and the inherent nature of all-aspect omniscience cannot be dedicated.

27.671“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]

27.672Then 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.”

27.673Saying, “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, 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.”

27.675Then 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.”

27.680This completes the twenty-seventh chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”