“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.”
“Blessed Lord, purity is not cognizant of the powers of the tathāgatas,” said Śāradvatīputra.
“Because of absolute purity, Śāradvatīputra,” said the Blessed One.
“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.”
“Blessed Lord, purity is not cognizant of the fearlessnesses,” said Śāradvatīputra.
“Because of absolute purity, Śāradvatīputra,” said the Blessed One.
“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.”
“Blessed Lord, purity is not cognizant of the kinds of exact knowledge,” said Śāradvatīputra.
“Because of absolute purity, Śāradvatīputra,” said the Blessed One.
“Blessed Lord, why is purity not cognizant of the kinds of exact knowledge?” asked Śāradvatīputra.
“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of the kinds of exact knowledge because of the emptiness of intrinsic defining characteristics.”
“Blessed Lord, purity is not cognizant of great loving kindness,” said Śāradvatīputra.
“Because of absolute purity, Śāradvatīputra,” said the Blessed One.
“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.”
“Blessed Lord, purity is not cognizant of great compassion,” said Śāradvatīputra.
“Because of absolute purity, Śāradvatīputra,” said the Blessed One.
“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.”
“Blessed Lord, purity is not cognizant of the distinct qualities of the buddhas,” said Śāradvatīputra.
“Because of absolute purity, Śāradvatīputra,” said the Blessed One.
“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.”
“Blessed Lord, purity is not cognizant of knowledge of all the dharmas,” said Śāradvatīputra.
“Because of absolute purity, Śāradvatīputra,” said the Blessed One.
“Blessed Lord, why 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.”
“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.
“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.”
“Blessed Lord, purity is not cognizant of all-aspect omniscience,” said Śāradvatīputra.
“Because of absolute purity, Śāradvatīputra,” said the Blessed One.
“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.”
“Blessed Lord, the perfection of wisdom neither helps nor hinders all-aspect omniscience,” said Śāradvatīputra.
“Because of absolute purity, Śāradvatīputra,” said the Blessed One.
“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 because of the abiding nature of the reality of phenomena.”848
“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.
“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.”
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the purity of physical forms is because of the purity of the self.”
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.
“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.”
“Blessed Lord, the purity of perceptions is because of the purity of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of the ears is because of the purity of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of the mental faculty is because of the purity of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of tastes is because of the purity of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of auditory consciousness is because of the purity of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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 of tactile consciousness because of the nonexistence of a self.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“Blessed Lord, 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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of feelings conditioned by visually compounded sensory contact is because of the purity of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.
“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.”
“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.
“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.”
“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,” said the Blessed One.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of the earth element is because of the purity of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of the space element is because of the purity of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“Blessed Lord, why is the purity of 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 sensory contact because of the nonexistence of a self.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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 of absolute purity. Absolute purity is the nonexistence of the rebirth process because of the nonexistence of a self.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“Blessed Lord, why is the purity of the perfection of ethical discipline 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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“Blessed Lord, why is the purity of the emptiness of external and 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 external and internal phenomena because of the nonexistence of a self.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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 One.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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. Absolute purity is the nonexistence of the emptiness of that which has neither beginning nor end because of the nonexistence of a self.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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 because of the nonexistence of a self.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of the path is because of the purity of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.”
“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.