“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, 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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of the emptiness, signlessness, and wishlessness gateways to liberation 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, 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.”
“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.
“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.”
“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.
“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.”
“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.
“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 absolute purity. Absolute purity is the nonexistence of the dhāraṇī gateways because of the nonexistence of a self.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of great loving kindness 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 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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“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.
“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.”
“Blessed Lord, the purity of the knowledge of the aspects 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 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.”
“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.
“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.”
“Blessed Lord, nonduality and purity are neither to be attained nor clearly realized,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.
“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.
“Blessed Lord, why is the purity of the unboundedness of physical forms 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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, 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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, the unboundedness of sounds is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, the unboundedness of mental phenomena is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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,” replied the Blessed One.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, why is the purity 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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, the unboundedness of corporeally compounded sensory contact is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, why is the purity 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.
“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.
“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.
“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.
“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.
“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.
“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,” replied the Blessed One.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, 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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, the unboundedness of ignorance is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.
“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.
“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.
“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.
“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.
“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.
“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 and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, why is the purity of the unboundedness 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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, the unboundedness of aging and death is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, why is the purity of the unboundedness of the perfection of tolerance 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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, the unboundedness of the emptiness of internal phenomena is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, why is the purity of the unboundedness of the emptiness of emptiness 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.
“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.
“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.
“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.
“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.
“Blessed Lord, the unboundedness of the emptiness of conditioned phenomena is because of the unboundedness of the self,” said Subhūti.
“Because of absolute purity, Subhūti,” said the Blessed One.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“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.
“Blessed Lord, 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.
“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.
“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.
“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.
“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.
“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.