Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 26 – The Hells [inseparable from liberation]
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 26 – The Hells [inseparable from liberation]
Last update: October 15, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
Then the venerable Śāradvatīputra asked the Blessed One,
“Blessed Lord,
where did those bodhisattva great beings who are resolute in this profound perfection of wisdom pass away before coming into this world?
For how long have those noble sons or noble daughters embarked on unsurpassed, complete enlightenment?
How many tathāgatas, arhats, completely awakened buddhas have they honored?
Are they genuinely and methodically resolute in this profound perfection of wisdom?
How long have they practiced the perfection of generosity?
How long have they practiced the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom?”
“Śāradvatīputra,” replied the Blessed One,
“those bodhisattva great beings have come into this world,
and have been reborn in this world,
after venerating immeasurable, countless tathāgatas,
arhats, completely awakened buddhas,
throughout the world systems of the ten directions.
Śāradvatīputra, those bodhisattva great beings
have practiced the perfection of generosity,
the perfection of ethical discipline, the perfection of tolerance,
the perfection of perseverance,
the perfection of meditative concentration,
and the perfection of wisdom
for countless, immeasurable,
and inestimable hundred billion trillions of eons.
Over countless, immeasurable, and inestimable
hundred billion trillions of eons,
they have entered upon unsurpassed, complete enlightenment.
That is to say, from the time when they first began
to set their mind on enlightenment onward,
they have practiced the perfection of generosity
and then come into this world.
[Similarly],
they have practiced the perfection of ethical discipline,
the perfection of tolerance, the perfection of perseverance,
the perfection of meditative concentration,
and the perfection of wisdom,
and then come into this world.
From that time onward they have venerated
countless, immeasurable, inestimable, inconceivable,
and incomparable tathāgatas, arhats,
completely awakened buddhas,
and then come into this world and taken rebirth in it.
Śāradvatīputra,
when those bodhisattva great beings
see or hear this perfection of wisdom,
they will think, ‘I have seen the Teacher.’
They will think, ‘I have heard the Teacher.’
Śāradvatīputra,
========================
those bodhisattva great beings
will pursue this perfection of wisdom,
genuinely and methodically [T1],
in a non-dual manner and
without apprehending anything [T2] [U2T-in-action].”
========================
Thereupon, the venerable Subhūti asked the Blessed One,
“Blessed Lord,
can the perfection of wisdom be heard or seen?”
“Subhūti,
that is not the case!”
replied the Blessed One. “Subhūti,
========================
the perfection of wisdom is not heard and it is not seen.
Even the nature of the perfection of wisdom is neither heard nor seen.
========================
Owing to the inanimate nature of phenomena,
they (bodhisattvas) neither hear nor see the perfection of wisdom.
Similarly, owing to the inanimate nature of phenomena,
they neither hear nor see the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity.
Owing to the inanimate nature of phenomena,
they neither hear nor see the emptiness of internal phenomena.
Owing to the inanimate nature of phenomena,
they neither hear nor see [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
Owing to the inanimate nature of phenomena,
they neither hear nor see the applications of mindfulness.
Owing to the inanimate nature of phenomena,
they neither hear nor see the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path.
Owing to the inanimate nature of phenomena,
they neither hear nor see the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers.
Owing to the inanimate nature of phenomena,
they neither hear nor see the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas.
Owing to the inanimate nature of phenomena,
they neither hear nor see the fruit of entering the stream to nirvāṇa.
Owing to the inanimate nature of phenomena,
they neither hear nor see the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment.
Owing to the inanimate nature of phenomena,
they neither hear nor see knowledge of the path, enlightenment, the buddhas, or the attributes of the buddhas.”
“Blessed Lord,
how long have bodhisattva great beings
who persevere in this profound perfection of wisdom
engaged in its practice?”
“Subhūti,” replied the Blessed One,
“here there is a distinction that must be explained.
Subhūti, there are some bodhisattva great beings who, commencing from the time when they first begin to set their mind on enlightenment,
========================
persevere in this profound perfection of wisdom [T1]
without apprehending anything ]T2] [U2T-in-action]],
========================
and [similarly] persevere in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity.
They do not abandon anything at all because they see neither increase nor decrease.
They are never separated from the six perfections, and they are never separated from the lord buddhas.
They will even accomplish those roots of virtuous action by which they seek to serve, respect, honor, and worship the lord buddhas, simply by setting their minds upon them.
They travel from buddhafield to buddhafield and are never reborn in the womb of a mother.
They are never separated from the extrasensory powers and they do not associate with afflicted mental states.
They do not coexist with the mindsets of the śrāvakas or pratyekabuddhas.
They are styled as bringing beings to maturity, refining the buddhafields and traveling from buddhafield to buddhafield.
Subhūti, such bodhisattva great beings persevere in this profound perfection of wisdom.
“On the other hand, Subhūti, there are some noble sons or noble daughters following the vehicle of the bodhisattvas who have seen many hundreds of buddhas, many thousands of buddhas, many hundred million trillions of buddhas, and who, in their presence, have given gifts, maintained ethical discipline, cultivated tolerance, undertaken perseverance, developed meditative concentration, and cultivated wisdom,
all by way of apprehending.
When this profound perfection of wisdom was being revealed, they departed elsewhere from the assembly.
When this profound perfection of wisdom was being revealed, those noble sons or noble daughters following the vehicle of the bodhisattvas departed elsewhere from the presence of those lord buddhas, without honoring them.
If you ask why, it is because those noble sons or noble daughters following the vehicle of the bodhisattvas, who departed elsewhere from the assembly when this profound perfection of wisdom was being revealed, even at the present time depart elsewhere from the assembly when this profound perfection of wisdom is revealed.
They do not practice harmoniously, with body and mind.
They have accrued deeds that obscure wisdom.
By engaging in and accruing deeds that obscure wisdom, when this profound perfection of wisdom is revealed, they abandon it.
By abandoning this perfection of wisdom they abandon the all-aspect omniscience of the lord buddhas of the past, the future, and the present.
Those who have engaged in and accrued deeds that emerge from the abandoning of all-aspect omniscience have engaged in and accrued deeds that are destitute of the Dharma.
Those who have engaged in
and accrued deeds that are destitute of the Dharma
will roast among the denizens of the hells for many years,
for many hundreds of years, for many thousands of years,
and for many hundred billion trillions of years.
“Then they will proceed from being denizens of great hells to being denizens of more great hells, and, when they proceed from being denizens of great hells to being denizens of more great hells, they will be destroyed by infernos, they will be destroyed by water, and they will be destroyed by wind.
Even when they are destroyed in that manner by infernos, when they are destroyed by water or destroyed by wind, they will be cast among the denizens of the great hells in other world systems.
They will be cast there and burned there.
Even having been cast there and reborn there, they will proceed from being denizens of great hells to being denizens of more great hells, and when they proceed from being denizens of great hells to being denizens of more great hells, they will be destroyed by infernos, they will be destroyed by water, or they will be destroyed by wind.
And even when they are destroyed by infernos, destroyed by water, or destroyed by wind in that manner, they will again be cast among the denizens of the great hells in the eastern direction, and they will be cast among the denizens of the great hells in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith.
In them, too, they will proceed from being denizens of great hells to being denizens of more great hells, and once again they will be destroyed by infernos, destroyed by water, or destroyed by wind.
And when they have been destroyed by infernos, destroyed by water, or destroyed by wind in that manner, they will pass away and be reborn here in this world because their past actions in destroying the Dharma will still not have been exhausted.
Yet again they will proceed from the being denizens of great hells to being denizens of more great hells, and having been born there, they will once again experience the sufferings of the denizens of the great hells.
There they will endure the sufferings of the denizens of the hells until they have again been destroyed by infernos, destroyed by water, or destroyed by wind.
“Even after they have been destroyed by infernos, destroyed by water, or destroyed by wind, they will pass away and be reborn in the world systems of the eastern direction, equal in fortune to creatures of the animal realms, and they will be reborn in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, equal in fortune to creatures of the animal realms.
“Then again, they will be reborn in the worlds of Yama, in the world systems of all the ten directions, and, having been reborn in them, they will experience many sufferings.
Once the karma [associated with such sufferings] has been exhausted, even though in some cases they might acquire a human birth, through the ripening of the past actions that they indulged in, accrued, accomplished, completed, and perfected in destroying the Dharma, wherever they are reborn, they will be born into families of the blind, they will be born into families of refuse scavengers, they will be born into families of outcastes, and they will be born into families of reed makers.
Being reborn in those states, they will be blind, lame, without a nose, without a tongue, without arms, without legs, leprous, with white-blotched skin, or decrepit.
They will always be reborn in places where the word buddha is nonexistent, where the word Dharma is nonexistent, and where the word saṅgha is nonexistent.”
.
Then the venerable Śāradvatīputra asked the Blessed One,
“Blessed Lord, compared to this indulging in
and accruing of deeds that would destroy the Dharma,
are not even the five inexpiable crimes no more than a pale reflection?”
“Śāradvatīputra,” replied the Blessed One,
“when this profound perfection of wisdom is revealed and explained,
they think they should abandon it, saying,
‘We should not train in this!
This is not the Dharma!
This is not the Vinaya!
This is not the teaching of the Teacher!
This has not been spoken by the tathāgatas, arhats, completely awakened buddhas!’
They themselves abandon it, and they also render other beings irresolute.
They themselves injure their own thoughts, and then injure the thoughts of others.
They themselves poison their own thoughts, and then they delight in poisoning the thoughts of others.
They themselves have squandered opportunities and they delight in squandering the opportunities of others.
They themselves wish to abandon the profound perfection of wisdom owing to their unknowing and ignorance, and they also induce others to do so.
Compared to this indulging in
and accruing of deeds that would destroy the Dharma,
even the five inexpiable crimes are indeed but a pale reflection!
“Śāradvatīputra, I do not permit such individuals even to hear it, let alone encounter it, let alone associate with it! I do not mention it.
If you ask why, Śāradvatīputra, you should know that such individuals defame the Dharma.
Śāradvatīputra, you should know that such individuals have bad intentions and they side with evil.
Śāradvatīputra, those who think they should hear the words of such individuals, or think they should trust in them, will also be destitute on account of their unseemly fears.
“Śāradvatīputra, you should know that those who defame the perfection of wisdom defame the Dharma.
You should know that they become denizens of the hells or the animal realm, or become inhabitants of the world of Yama.”
“Blessed Lord, the Blessed One has not yet spoken of the physical states of those individuals who will be reborn in those inferior realms, having defamed the Dharma.”
“Śāradvatīputra,” replied the Blessed One,
“do not speak of the physical states of those individuals who will be reborn in those inferior realms, having defamed the Dharma!
If you ask why, anyone hearing the description of the physical states of those individuals who have defamed the Dharma would immediately vomit blood, die, experience life-threatening sufferings, be pained with sorrow, or become shriveled and withered like stalks that have been scythed.
If indeed one were to hear the description of the physical states of individuals who are born in these inferior realms, there would be so much evil!
Such are their physical states!”
With these words, the Blessed One refused to take the opportunity put by the venerable Śāradvatīputra.
.
“Blessed Lord, so that it will be apparent to living beings of the future, please reveal what sorts of physical bodies will be obtained by individuals who defame the Dharma through having indulged in and accrued the karma that would destroy the Dharma!”
“Śāradvatīputra,” replied the Blessed One,
“those individuals who have indulged in, accrued, completed, perfected, acquired, and fulfilled deeds that would destroy the Dharma
will experience sufferings among the denizens of the hells over a long period of time.
They will experience sufferings among animals for a long time
and they will experience sufferings in the world of Yama for a long time.
Such should be made apparent to living beings of the future.”
“Blessed Lord, it will be so! Sugata, it will be so!
Blessed Lord, on that very basis, individuals of the spiritual family who are of positive disposition will abandon such errors and they will not abandon the Dharma, even for the sake of their own lives, saying,
‘Would that we might not experience such sufferings!’”
Thereupon, the venerable Subhūti said to the Blessed One,
“Blessed Lord, if noble sons or noble daughters were to hear this description of the errors of those individuals who abandon the Dharma, they should be absolutely restrained in their physical, verbal, and mental actions, saying,
‘Otherwise we shall experience such sufferings in inferior existences!
We shall not behold the tathāgatas.
We shall not hear the Dharma.
We shall not even respect or venerate the saṅgha.
We shall be born in buddhafields where a buddha has not yet appeared.
We shall become impoverished.
We shall become extremely avaricious!’
and so on.”
Again, the venerable Subhūti addressed the Blessed One:
“Blessed Lord, those who have indulged in and accrued negative actions of speech have indulged in and accrued deeds that would destroy the Dharma.”
The Blessed One then said,
“Subhūti, those who have indulged in and accrued negative deeds of speech have indulged in and accrued deeds that would destroy the Dharma.
Subhūti, there are deluded persons who intend to defame this perfection of wisdom and intend to reject it.
However, these will not go forth according to the Dharma and the Vinaya.
Subhūti, by defaming and rejecting the perfection of wisdom, they defame and reject the enlightenment of the lord buddhas.
By defaming and rejecting the enlightenment of the buddhas, they defame and reject the all-aspect omniscience of the tathāgatas, arhats, completely awakened buddhas of the past, the future, and the present.
By defaming and rejecting all-aspect omniscience, they defame and reject the Dharma.
By defaming and rejecting the Dharma, they reject the saṅgha.
By rejecting the saṅgha, they reject the genuine view concerning the world.
By rejecting the genuine view concerning the world, they reject the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom.
They reject the emptiness of internal phenomena, and they reject [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
They reject the four applications of mindfulness, and they reject [the other causal attributes], up to and including the noble eightfold path.
They reject the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, and the four formless absorptions.
They reject the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the five extrasensory powers.
They reject all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.
They reject knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.
By rejecting all-aspect omniscience, they acquire an inestimable, incalculable, and immeasurable mass of demerit.
By acquiring an inestimable, incalculable, and immeasurable mass of demerit, they experience inestimable, incalculable, and immeasurable sufferings and discomforts among the denizens of the hells, among animals, and among anguished spirits.”
.
Then the venerable Subhūti asked the Blessed One,
“Blessed Lord,
in what ways do those deluded persons who reject this profound perfection of wisdom, actually reject it?”
“Subhūti,” replied the Blessed One,
“those deluded persons reject the perfection of wisdom in four ways.”
“What are the four ways?”
The Blessed One replied,
“Those deluded persons who reject this profound perfection of wisdom are under the influence of Māra, and as a result of that first cause, Subhūti, they reject this profound perfection of wisdom.
They have no conviction, faith, or devotion with respect to profound attributes, and as a result of that second cause they reject this profound perfection of wisdom.
Subhūti, those deluded persons fall into the clutches of evil associates, lack perseverance, and are fixated on the five aggregates, and as a result of that third cause they reject this profound perfection of wisdom.
Subhūti, those deluded persons conduct themselves in ways imbued with hatred, praising themselves and deprecating others, and as a result of that fourth cause they reject this profound perfection of wisdom.
Subhūti, in these four ways deluded persons reject this profound perfection of wisdom.”
“Blessed Lord,
it is difficult for those who lack perseverance,
who are without the roots of virtuous action,
and who are in the clutches of evil associates
to have devotion to this profound perfection of wisdom.”
“Subhūti, it is so!” replied the Blessed One.
“It is difficult for those who lack perseverance,
who are without the roots of virtuous action,
and who have fallen into in the clutches of evil associates
to have devotion to this profound perfection of wisdom.”
.
“Blessed Lord,
how profound is that perfection of wisdom,
for which it is difficult to have devotion in that manner?”
“Subhūti,” replied the Blessed One,
“physical forms are neither fettered nor liberated.
If you ask why, Subhūti,
in physical forms the absence of inherent existence is still physical forms.
(i.e. Union of the Two Truths: One truth (emptiness) doesn’t deny the other (conventional truths). Even if forms are empty of inherent existence, they are still valid conventional truths, still dependently co-arisen, relatively functional and useful. We can still use them conventionally / relatively, but without attachment, reification, effort or absolute; without apprehending anything in absolute terms; non-dualistically – without opposing anything in absolute terms (like fetters/saṃsāra and liberation/nirvāṇa); without fixating on any characteristics / signs / marks in absolute terms; acting while being aware of the true nature & dynamic of the three spheres of the activity [U3S] and of all dualities involve [Uopp]; acting more and more in accord with the Middle Way and with reality as it is (tathata, suchness) as pointed out by the Union of the Two Truths [U2T] (acting on the basis of reality itself, in accord with the Dharma, in accord with the teachings of the tathāgatas).)
Feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
If you ask why, Subhūti,
in consciousness [and so forth], the absence of inherent existence is still consciousness [and so forth].
Subhūti, the sense fields, the sensory elements, and the links of dependent origination are neither fettered nor liberated.
If you ask why,
in the links of dependent origination [and so forth], the absence of inherent existence is still the links of dependent origination [and so forth].
“Subhūti, the perfection of generosity is neither fettered nor liberated.
If you ask why, Subhūti,
in the perfection of generosity the absence of inherent existence is still the perfection of generosity.
Subhūti, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are neither fettered nor liberated.
If you ask why, Subhūti,
in the perfection of wisdom [and so forth], the absence of inherent existence is still the perfection of wisdom [and so forth].
“Subhūti, the emptiness of internal phenomena is neither fettered nor liberated.
If you ask why, Subhūti,
in the emptiness of internal phenomena the absence of inherent existence is still the emptiness of internal phenomena.
Subhūti, the emptiness of external phenomena is neither fettered nor liberated.
If you ask why, Subhūti,
in the emptiness of external phenomena the absence of inherent existence is still the emptiness of external phenomena.
Subhūti, the emptiness of external and internal phenomena is neither fettered nor liberated.
If you ask why, Subhūti,
in the emptiness of external and internal phenomena the absence of inherent existence is still the emptiness of external and internal phenomena.
Subhūti, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are neither fettered nor liberated.
If you ask why, Subhūti,
in the emptiness of the essential nature of nonentities [and so forth], the absence of inherent existence is still the emptiness of the essential nature of nonentities [and so forth].
“Subhūti, the four applications of mindfulness are neither fettered nor liberated.
If you ask why, Subhūti,
in the four applications of mindfulness the absence of inherent existence is still the four applications of mindfulness.
Subhūti, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are neither fettered nor liberated.
If you ask why, Subhūti,
in the noble eightfold path [and so forth], the absence of inherent existence is still the noble eightfold path [and so forth].
“Subhūti, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions are neither fettered nor liberated.
If you ask why, Subhūti,
in the formless absorptions [and so forth], the absence of inherent existence is still the formless absorptions [and so forth].
Subhūti, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are neither fettered nor liberated.
If you ask why, Subhūti,
in the extrasensory powers [and so forth], the absence of inherent existence is still the extrasensory powers [and so forth].
Subhūti, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are neither fettered nor liberated.
If you ask why, Subhūti,
in the distinct qualities of the buddhas [and so forth], the absence of inherent existence is still the distinct qualities of the buddhas [and so forth].
Subhūti, knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience are neither fettered nor liberated.
If you ask why, Subhūti,
in all-aspect omniscience [and so forth], the absence of inherent existence is still all-aspect omniscience [and so forth].
.
“Moreover, Subhūti,
the past limits of physical forms are neither fettered nor liberated.
If you ask why, Subhūti,
the inherent existence of their past limits, though without entity, is still physical forms.
(i.e. Even if the three times relative to any dharma are not really existent (empty of inherent existence – or non-arising, non-conditioned, non-existing, non-changing, non-ceasing, not-fettered, not-liberated), those dharmas (and the three times: before/past, during/present, after/future) can still be conventionally relatively valid, useful, if one knows how to use them without using them, without apprehending anything, without attachment, reification, effort or absolute, while being fully aware of their true nature and dynamic …
This passage builds on the sutra's theme of the profundity of wisdom — it's "difficult" because it requires seeing beyond temporal illusions, beyond our conditioned dualistic conceptual mind, without rejecting it completely.)
Subhūti, the past limits of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
If you ask why, Subhūti,
the inherent existence of their past limits, though without entity, is still consciousness [and so forth].
Subhūti, the past limits [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are neither fettered nor liberated.
If you ask why, Subhūti,
the inherent existence of their past limits, though without entity, is still all-aspect omniscience [and so forth].
“Moreover, Subhūti, the future limits of physical forms are neither fettered nor liberated.
If you ask why, Subhūti,
the inherent existence of their future limits, though without entity, is still physical forms.
Subhūti, the future limits of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
If you ask why, Subhūti,
the inherent existence of their future limits, though without entity, is still consciousness [and so forth].
Subhūti, the future limits [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are neither fettered nor liberated.
If you ask why, Subhūti,
the inherent existence of their future limits, though without entity, is still all-aspect omniscience [and so forth].
“Moreover, Subhūti, the present state of physical forms is neither fettered nor liberated.
If you ask why, Subhūti,
the inherent existence of their present state, though without entity, is still physical forms.
Subhūti, the present states of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated.
If you ask why, Subhūti,
the inherent existence of their present states, though without entity, is still consciousness [and so forth].
Subhūti, the present states [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, are neither fettered nor liberated.
If you ask why, Subhūti,
the inherent existence of their present states, though without entity, is still all-aspect omniscience [and so forth].”
.
“Blessed Lord, it is difficult for those who do not persevere, who have not cultivated the roots of virtuous action, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, feeble in perseverance, and forgetful, and who are without alertness to believe in the perfection of wisdom.”
“Subhūti, so it is!” replied the Blessed One.
“Subhūti, it is difficult for those who do not persevere, who have not cultivated the roots of virtuous action, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, feeble in perseverance, and forgetful, and who are without alertness to believe in the perfection of wisdom.
[1-6: All dharmas are as pure as fruition, perfection of wisdom, self; all primordially interconnected, empty, equal / non-dual, pure, perfect, complete, divine, ‘One’ in the non-dual sense of those terms: not ‘this’/pure, ‘non-this’/impure, both, or neither, and there is no fifth, for whatever ‘this’ is. [U2T / Uopp]. No dharma is superior to others. So we could use without using them… [U2T-in-action].]
[1] [Equality of all dharmas and Fruition – same non-dual purity / emptiness / U2T.]
“Moreover, Subhūti,
the purity of physical forms is the purity of fruition.
The purity of feelings, perceptions, formative predispositions, and consciousness is the purity of fruition.
The purity of the sense fields, sensory elements, and links of dependent origination is the purity of fruition.
The purity of the perfection of generosity is the purity of fruition.
The purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is the purity of fruition.
The purity of the emptiness of internal phenomena is the purity of fruition.
The purity of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is the purity of fruition.
The purity of the thirty-seven factors conducive to enlightenment is the purity of fruition.
The purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions is the purity of fruition.
The purity of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers is the purity of fruition.
The purity of the meditative stabilities and the dhāraṇī gateways is the purity of fruition.
The purity of the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas is the purity of fruition.
The purity of knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience is the purity of fruition.
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(Note: This section builds directly on the chapter's earlier discussions (e.g., emptiness across the three times, neither fettered nor liberated) by applying the lens of purity. In Prajñāpāramitā philosophy:
Purity as Emptiness / U2T: "Purity" isn't just moral cleanliness or absence of defilements (kleśa); it's the ultimate freedom from inherent existence, conceptual overlays, and dualistic distinctions.
All dharmas are "pure" because they are empty — dependently co-arisen [T1] ⇐⇒ yet without self-nature [T2] [U2T].
This purity is intrinsic, not something achieved through effort.
Non-Duality with Fruition: By equating the purity of everyday or preliminary dharmas (like forms or ethics) with the purity of the ultimate fruition (Buddhahood), the text dismantles hierarchies.
There's no real "progression" from impure to pure in absolute terms; saṃsāra (cyclic existence) and nirvāṇa (liberation) are non-dual. Fruition isn't a separate "goal" — it's the realization that all is already pure. This echoes the union of the two truths [U2T]: Conventionally, dharmas differ and function (e.g., perfections lead to fruition); ultimately, they share the same empty "suchness" (tathatā).
Why the Repetition?: The exhaustive listing counters subtle attachments — e.g., thinking meditative absorptions are "purer" than physical forms. It trains the mind in non-apprehension (anupalambha), acting without reifying anything as absolute. For bodhisattvas, this fosters skillful means:
Use dharmas conventionally (e.g., practice generosity) while aware of their ultimate purity, without fixation on signs, opposites [Uopp], or the three spheres (U3S: actor, action, object).
It's the Middle Way — engaging reality dynamically, in accord with the Tathāgatas' teachings, free from extremes of eternalism or nihilism.)
[2] [Equality of all dharmas and the Perfection of wisdom – same non-dual purity / emptiness / U2T.]
“Moreover, Subhūti,
the purity of physical forms is the purity of the perfection of wisdom.
The purity of the perfection of wisdom is the purity of physical forms.
So it is that the purity of physical forms and this purity of the perfection of wisdom
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
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The purity of feelings, perceptions, formative predispositions, and consciousness is the purity of the perfection of wisdom.
The purity of the perfection of wisdom is the purity of consciousness [and so forth].
So it is that the purity of consciousness [and so forth] and this purity of the perfection of wisdom
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
The purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience, is the purity of the perfection of wisdom.
The purity of the perfection of wisdom is the purity of all-aspect omniscience [and so forth].
So it is that the purity of all-aspect omniscience [and so forth] and this purity of the perfection of wisdom
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
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(Note: Paragraph 2 of this section continues the repetitive, dialectical style of the Prajñāpāramitā sutras, emphasizing non-duality through the lens of "purity" (viśuddhi). It builds directly on paragraph 1, which equated the purity of all dharmas (from basic forms to ultimate attainments) with the purity of fruition (phala, the fruit of the path, i.e., Buddhahood). Now, the focus shifts to equating that same purity with the perfection of wisdom (prajñāpāramitā) itself — the central theme of the entire sutra. This reinforces that all phenomena are inherently pure and indistinguishable in their ultimate nature, preventing any conceptual grasping or hierarchical thinking.
“Moreover, Subhūti, the purity of physical forms is the purity of the perfection of wisdom. The purity of the perfection of wisdom is the purity of physical forms.”
This starts with the most basic aggregate (skandha): physical forms (rūpa). The Buddha asserts their purity is identical to that of prajñāpāramitā. By stating it both ways (A = B and B = A), it eliminates any sense of priority or separation — purity isn't something "added" to forms via wisdom; it's their shared essence.
"Purity" here means freedom from inherent existence (emptiness), defilements, or dualistic concepts. Forms appear impure or substantial in conventional reality due to ignorance, but wisdom reveals their intrinsic purity.
“So it is that the purity of physical forms and this purity of the perfection of wisdom are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.”
This is the key refrain, repeated throughout the section (a formulaic negation of duality: na dve, na vibhakte, na vikalpe, na vinirbhāge in Sanskrit). It underscores non-duality (advaya): Purity isn't dualistic — there's no "pure forms" vs. "pure wisdom." They can't be split, analyzed as separate, or seen as distinct because both are empty of self-nature. This counters subtle attachments, like viewing wisdom as "superior" to forms.
“The purity of feelings, perceptions, formative predispositions, and consciousness is the purity of the perfection of wisdom. The purity of the perfection of wisdom is the purity of consciousness [and so forth]. So it is that the purity of consciousness [and so forth] and this purity of the perfection of wisdom are not two things...”
This extends the equation to the other four aggregates (vedanā, saṃjñā, saṃskāra, vijñāna). The "[and so forth]" (etc.) abbreviates the full list for brevity, a common sutra device. The pattern repeats to include all experiential components, showing that mental phenomena are no different from physical ones in their purity-non-duality with wisdom.
“The purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience, is the purity of the perfection of wisdom. The purity of the perfection of wisdom is the purity of all-aspect omniscience [and so forth]. So it is that the purity of all-aspect omniscience [and so forth] and this purity of the perfection of wisdom are not two things...”
Now broadening to the full spectrum from paragraph 1: sense fields, dependent origination, perfections, emptinesses, enlightenment factors, meditative states, Buddha qualities, and culminating in all-aspect omniscience (sarvākārajñatā, the complete knowledge of a Buddha). Even the highest attainment is equated back to wisdom's purity, closing the loop. The refrain reinforces that nothing is "outside" this non-dual purity.
Connection to Previous Paragraph and Overall Section: Paragraph 1 linked everything to fruition's purity (ultimate realization). Paragraph 2 pivots to wisdom as the "source" or essence of that purity, but without implying causation or separation — it's all one.
This sets up the section's progression: Later paragraphs will equate purity across self, beings, defilements (like desire, hatred, delusion), dependent origination chains, and more, always negating duality. The repetition trains the mind to see sameness (samatā) everywhere, eroding ego-clinging.)
[3] [Equality of all dharmas and the self – same non-dual purity / emptiness / U2T.]
“Moreover,
Subhūti, the purity of the self is the purity of physical forms.
The purity of physical forms is the purity of the self.
So it is that the purity of the self and this purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
The purity of the self is the purity of feelings, perceptions, formative predispositions, and consciousness.
The purity of consciousness [and so forth] is the purity of the self.
So it is that the purity of the self and this purity of consciousness [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
The purity of the self is the purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience.
The purity of all-aspect omniscience [and so forth] is the purity of the self.
So it is that the purity of the self and this purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Note: Paragraph 3 shifts the focus of the non-dual purity equation to "the self" (ātman in Sanskrit), a concept central to Buddhist critiques of eternalism and substantialism. It continues the pattern from paragraphs 1 and 2, equating the purity of the self with the purity of all dharmas (none is superior to the other one) (starting with physical forms and extending outward). The key message is that, just as purity unites fruition, wisdom, and phenomena in non-duality, it also encompasses the notion of a "self" — but only to deconstruct it. In Prajñāpāramitā teachings, the self is ultimately empty (anātman, no-self), so its "purity" is identical to the empty purity of everything else. This prevents clinging to a false sense of self while affirming the sameness of all in emptiness.
“Moreover, Subhūti, the purity of the self is the purity of physical forms. The purity of physical forms is the purity of the self.”
Here, the Buddha begins with the self and links it directly to physical forms (rūpa), the most tangible aggregate. By stating the equation bidirectionally (self's purity = forms' purity, and vice versa), it eliminates any hierarchy or separation. The "self" isn't a special, eternal entity with its own purity; it's on the same level as mundane phenomena. In Buddhist terms, the self is a conventional designation (prajñapti), arising from ignorance and attachment to the aggregates—yet its ultimate purity (emptiness) is no different from that of forms.
“So it is that the purity of the self and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.”
The standard refrain negates duality: Purity isn't split between "self" and "forms." They share the same empty nature, so no division (vibhakta), differentiation (vikalpa), or distinction (vinirbhāga) is possible. This counters the common delusion of a permanent self (ātman) as taught in non-Buddhist philosophies (e.g., Brahmanical views), showing that even if one posits a self, its purity is inseparable from phenomena's emptiness.
“The purity of the self is the purity of feelings, perceptions, formative predispositions, and consciousness. The purity of consciousness [and so forth] is the purity of the self. So it is that the purity of the self and this purity of consciousness [and so forth] are not two things...”
Extending to the other aggregates (vedanā, saṃjñā, saṃskāra, vijñāna), which are the building blocks of the illusory self. The self's purity equates to theirs because the self is merely a label for these interdependent processes—no independent entity exists. The repetition reinforces that mental aspects (often seen as "closer" to the self) are equally empty and pure.
“The purity of the self is the purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience. The purity of all-aspect omniscience [and so forth] is the purity of the self. So it is that the purity of the self and this purity of all-aspect omniscience [and so forth] are not two things...”
Broadening to the full list from paragraph 1: sense fields, dependent origination, perfections, emptinesses, enlightenment factors, meditative states, Buddha qualities, and omniscience. Even the pinnacle of realization (sarvākārajñatā) shares purity with the self. This is profound—enlightenment isn't "escaping" the self; it's realizing the self's emptiness is the same as everything's purity. No ultimate "attainer" exists apart from the attained.
Role of "Self" in This Context: In Mahayana Buddhism, especially Prajñāpāramitā, the self is negated as inherently existent (anātman doctrine from early Buddhism), but here it's included to show its conventional utility [T1] while affirming ultimate emptiness [T2] [U2T]. Purity of the self means it's free from inherent existence — empty yet appear as a functional illusion (like a mirage). Equating it to dharmas' purity dismantles ego-clinging: If the self's purity = omniscience's purity, there's no "I" progressing toward a goal; all is already pure in suchness (tathatā).
Philosophical Implications (U2T, Non-Duality): This embodies the union of the two truths. Conventionally, a "self" practices wisdom to attain fruition, purifying defilements. Ultimately, all is empty, so purity is non-dual — self and dharmas are interdependent designations without essence. As Nāgārjuna might say, the self is empty because it depends on dharmas, and dharmas are empty because they depend on imputation by a self. No opposition (Uopp: self/other, pure/impure). This insight liberates without effort, aligning actions with reality: Act compassionately as a "self" for beings' sake, but without reification.)
[4] [Equality of all dharmas and synonyms of self – same non-dual purity / emptiness / U2T.]
“The purity of sentient beings, life forms, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers is the purity of physical forms.
The purity of physical forms is the purity of viewers [and so forth].
So it is that the purity of viewers [and so forth] and this purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
The purity of beings [and so forth], up to and including viewers, is the purity of feelings, perceptions, formative predispositions and consciousness.
The purity of consciousness [and so forth] is the purity of viewers [and so forth].
So it is that the purity of viewers [and so forth] and this purity of consciousness [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
The purity of beings [and so forth], up to and including viewers, is the purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience.
The purity of all-aspect omniscience [and so forth] is the purity of viewers [and so forth].
So it is that the purity of viewers [and so forth] and this purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Note: Paragraph 4 expands on the non-dual purity theme by shifting from the singular "self" (ātman) in paragraph 3 to a list of synonyms for "sentient beings" or "persons" (various terms like sattva, jīva, etc.). It equates their purity with that of all dharmas, using the same bidirectional formula and refrain. The purpose is to further deconstruct any notion of inherent identity or individuality, showing that these labels for "beings" — which represent the illusory sense of separate entities trapped in samsara — are ultimately empty and pure, indistinguishable from phenomena or attainments. This reinforces the anātman (no-self) doctrine while extending it to all conceptual designations of existence. By listing multiple terms, the sutra exhaustively covers cultural and philosophical conceptions of "personhood" to prevent any loophole for attachment.
“The purity of sentient beings, life forms, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, and viewers is the purity of physical forms. The purity of physical forms is the purity of viewers [and so forth].”
Here, the Buddha lists a series of terms that denote "beings" in various contexts (sattva for sentient beings, jīva for life force, pudgala for individuals, etc.; the "[and so forth]" abbreviates the full list backward). These are conventional designations for what we perceive as separate entities with agency, experiences, or consciousness. Their collective purity is equated to that of physical forms (rūpa), the most basic aggregate. The bidirectional statement (A = B, B = A) emphasizes identity: Beings aren't "impure" subjects needing purification; their emptiness-purity is the same as forms'. This counters views of beings as eternal souls (e.g., in Hindu ātman) or substantial persons.
“So it is that the purity of viewers [and so forth] and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.”
The refrain negates duality: Purity isn't divisible between "beings" (as subjects) and "forms" (as objects). "Viewers" (draṣṭṛ) at the end of the list highlights perception — beings as "seers" of phenomena — but even this is non-dual. All terms are empty designations, so no real distinction exists.
“The purity of beings [and so forth], up to and including viewers, is the purity of feelings, perceptions, formative predispositions and consciousness. The purity of consciousness [and so forth] is the purity of viewers [and so forth]. So it is that the purity of viewers [and so forth] and this purity of consciousness [and so forth] are not two things...”
Extending to the mental aggregates (vedanā, saṃjñā, saṃskāra, vijñāna), which are the "experiencer" aspects often tied to the sense of self or beings. Beings' purity = mental processes' purity because beings arise from clinging to these aggregates (as in the five grasping aggregates). The non-duality refrain reinforces that experiential phenomena aren't separate from the "experiencer"—all empty and pure.
“The purity of beings [and so forth], up to and including viewers, is the purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience. The purity of all-aspect omniscience [and so forth] is the purity of viewers [and so forth]. So it is that the purity of viewers [and so forth] and this purity of all-aspect omniscience [and so forth] are not two things...”
Broadening to the exhaustive list (sense fields, perfections, emptinesses, etc., up to sarvākārajñatā). Even ultimate enlightenment shares purity with "beings." This is key: No hierarchy where beings are "low" and omniscience "high"—all share the same empty purity. The refrain closes by affirming non-differentiation, preventing attachment to "saving beings" as if they were inherently real.
Conceptual Depth and Ties to Broader Themes
Deconstructing "Beings" and Identity: The list isn't random; it covers a range of Indian philosophical terms for personhood (e.g., "actors" as kartṛ, implying agency; "knowers" as jñātṛ, implying cognition). In Buddhism, beings are dependently co-arisen illusions (māyā-like), born from ignorance and karma, leading to suffering (as in the hells of the chapter title). Their purity means they're empty of inherent existence—neither truly born nor dying, neither fettered nor liberated (echoing earlier sections). Equating them to dharmas dismantles pudgalavāda (personalist) views that posit a semi-permanent person.
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Question: Seems like we are going into the direction of one of my favorite refrain
"All dharmas are primordially interconnected, equal, pure, perfect, complete (dzogchen), divine, 'One', in the non-dual sense of those terms: not 'this', not 'non-this', not both, not neither, and there is no fifth, for whatever 'this' is (ex. not two, not none, not both, not neither).")
Yes, that refrain beautifully captures the essence of what's unfolding in this section of the Pañcaviṃśatisāhasrikā Prajñāpāramitā — the profound non-duality where all dharmas, from the most mundane (like forms or beings) to the sublime (like omniscience), share an intrinsic purity that's beyond conceptual extremes. In Madhyamaka terms, this purity isn't affirmed as existent (eternalism), denied as non-existent (nihilism), both, or neither — it's the tetralemma's transcendence, pointing to the ineffable suchness (tathatā) where interconnection, equality, and completeness are "primordial" precisely because they're empty of inherent nature yet functionally apparent. Dzogchen's flavor of innate perfection (ka dag, primordial purity) aligns here too, as the sutra's repetitive equations reveal all as already "One" in emptiness, without reification or opposition.
Tying back to paragraph 4, this is exactly why the purity of "beings" (in all their labeled forms) equates to dharmas' purity: No separate entities to purify or perfect; it's all non-dual from the start, free from the extremes you mention. This sets the stage for paragraph 5, which loops back to the self but frames purity as mutually dependent (owing to each other), further dissolving boundaries.)
[5] [Interdependence of all dharmas and the self – same non-dual purity / emptiness / U2T.]
“Moreover, Subhūti, physical forms are pure owing to the purity of the self,
and the self is pure owing to the purity of physical forms.
So it is that the purity of the self and this purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of the self,
and the self is pure owing to the purity of consciousness [and so forth].
So it is that the purity of the self and this purity of consciousness [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
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[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of the self,
and the self is pure owing to the purity of all-aspect omniscience [and so forth].
So it is that the purity of the self and this purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
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(Note: Paragraph 5 evolves the pattern by introducing a "owing to" (or "because of," from Sanskrit pratītya or similar causal language) structure, emphasizing interdependence while maintaining non-duality. It equates the purity of the self with all dharmas but presents it as reciprocal causation — self is pure owing to dharmas, and dharmas owing to self — yet immediately negates any real separation. This highlights dependent origination (pratītyasamutpāda) within purity: Everything "purifies" each other because they're empty [T2] and interconnected [T1] [U2T], not because of inherent qualities. It's a step toward later paragraphs on defilements, showing even apparent causes (like self-clinging) are pure.
“Moreover, Subhūti, physical forms are pure owing to the purity of the self, and the self is pure owing to the purity of physical forms.”
This bidirectional "owing to" (causal interdependence) links back to paragraph 3's self. Forms (rūpa) depend on the self's purity for their own, and vice versa. But since both are empty, this "dependence" isn't substantial — it's the empty nature allowing apparent functionality, like waves owing their form to water, yet inseparable.
“So it is that the purity of the self and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.”
The refrain affirms that this interdependence doesn't imply duality; it's non-dual purity, transcending causation as an ultimate truth.
“Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of the self, and the self is pure owing to the purity of consciousness [and so forth]. So it is that the purity of the self and this purity of consciousness [and so forth] are not two things...”
Extending to mental aggregates, reinforcing that the self (as imputation on these) and experiences mutually "purify" each other through emptiness — no independent self to own or be defiled by them.
“[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of the self, and the self is pure owing to the purity of all-aspect omniscience [and so forth]. So it is that the purity of the self and this purity of all-aspect omniscience [and so forth] are not two things...”
Broadening to the full spectrum: Even omniscience "owes" its purity to the self's, but in non-dual terms. This subverts ego: The self isn't a barrier to enlightenment; its empty purity enables it, and vice versa—no fifth option beyond the tetralemma.
Conceptual Depth and Ties to Broader Themes
Interdependence in Purity: This introduces pratītyasamutpāda explicitly into the purity discourse, showing purity as dynamic non-duality — dharmas and self co-arise in emptiness, perfect and complete from the outset. It echoes your refrain: All is "One" without being monistic (not this), pluralistic (not non-this), etc.
Connection to Previous and Upcoming: Builds on paragraphs 3-4 (self/beings) by adding causality, preparing for paragraph 6 (beings' synonyms in interdependence) and beyond (defilements as pure). The big picture emerging: Purity permeates all, including illusions like self/beings, as primordial suchness.
Implications (U2T, Tetralemma): Conventionally, self causes impurity (clinging leads to suffering); ultimately, it's empty, so purity is non-conceptual — not caused, not uncaused, etc. This Dzogchen-like completeness means practice is realizing this "already so," acting without grasping.
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Question: Sounds like: everything is primordially pure because the true nature of everything is the Union of the Two Truths: everything is empty of inherent existence because interconnected/interdependent; even the two truths themselves. Leaving nothing to grasp.
Yes, exactly — that's a spot-on synthesis of the Prajñāpāramitā's profound insight on purity (viśuddhi), as unfolded in this section and the sutra at large. The "primordial purity" (or original, intrinsic purity) of everything stems from the non-dual union of the two truths (U2T: saṃvṛti-satya and paramārtha-satya), where conventional appearances (interdependent, co-arisen phenomena) are inseparable from ultimate emptiness (śūnyatā). Nothing has inherent existence (svabhāva) because all arises through pratītyasamutpāda (dependent origination) — a web of causes, conditions, and relations without a fixed core.
This applies recursively: even the two truths themselves are empty of inherent existence, preventing any absolute grasp on "emptiness" as a thing apart (avoiding the extreme of nihilism) or on appearances as solid (avoiding eternalism). As a result, there's "nothing to grasp" (anupalambha) — no real entity to purify, fetter, or liberate — leaving only the Middle Way: dynamic engagement with reality as it is (tathatā), free from conceptual proliferation, attachments, or oppositions [Uopp].
This ties directly into the chapter's theme of "The Hells": Even the most "impure" realms of suffering are primordially pure when viewed through this lens, as their apparent defilements are empty illusions. Bodhisattvas realize this to act compassionately without reification, using skillful means while aware of the three spheres' emptiness (U3S).)
[6] [Interdependence of all dharmas and synonyms of self – same non-dual purity / emptiness / U2T.]
“Physical forms are pure owing to the purity of beings [and so forth], up to and including viewers;
viewers [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of viewers [and so forth] and this purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of beings [and so forth], up to and including viewers;
viewers [and so forth] are pure owing to the purity of all-aspect omniscience [and so forth].
So it is that the purity of viewers [and so forth] and this purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
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(Paragraph 6 mirrors the structure and logic of paragraph 5, but substitutes "the self" (ātman) with the expansive list of terms for "beings" (sattva, etc., up to "viewers" as in paragraph 4). This repetition-with-variation is a deliberate pedagogical device in Prajñāpāramitā texts: It pluralizes and reinforces the deconstruction of identity, extending the interdependence of purity from the singular "self" to all conceptual designations of sentient entities. By doing so, it emphasizes that "beings" (as illusory constructs) are interdependently pure with all dharmas, preventing attachment to the idea of multiple separate selves or persons in need of individual liberation. The "owing to" phrasing again highlights relational emptiness without implying real causation — everything conditions everything in the web of dependent origination, yet all remains non-dual and primordially pure.
“Physical forms are pure owing to the purity of beings [and so forth], up to and including viewers; viewers [and so forth] are pure owing to the purity of physical forms.”
Starting with physical forms (rūpa), the text asserts mutual dependence: Forms' purity relies on beings' (and vice versa). The "[and so forth]" refers back to the full list from paragraph 4 (sentient beings, life forms, life, living creatures, individuals, human beings, people, actors, experiencers, knowers, viewers). This bidirectional "owing to" underscores interdependence—beings (as perceivers or imputers) "give rise" to the appearance of forms, while forms provide the basis for the illusion of beings. Ultimately, this relation is empty, revealing primordial purity.
“So it is that the purity of viewers [and so forth] and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.”
The refrain negates any dualistic reading of the interdependence: Purity isn't a two-way street between separate entities; it's undivided. "Viewers" (draṣṭṛ) as the endpoint emphasizes the perceptual role of beings — seeing forms — but even this subject-object dynamic is non-dual in emptiness.
“[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of beings [and so forth], up to and including viewers; viewers [and so forth] are pure owing to the purity of all-aspect omniscience [and so forth].”
Expanding to the full catalog (sense fields, perfections, emptinesses, meditative states, Buddha qualities, etc., culminating in sarvākārajñatā). Beings' purity "conditions" the purity of ultimate attainments, and vice versa. This flips conventional hierarchies: Enlightenment depends on conventional beings (e.g., bodhisattvas vow to liberate them), yet all shares empty purity—no real beings to save, no separate omniscience to attain.
“So it is that the purity of viewers [and so forth] and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.”
The closing refrain reaffirms non-duality across the spectrum: Beings and omniscience are inseparable in their primordial purity, dismantling any notion of progression from "impure beings" to "pure enlightenment."
Conceptual Depth and Ties to Broader Themes
Extension of Interdependence to Plurality: Building on paragraph 5's focus on the self, this paragraph pluralizes it to "beings," mirroring the shift from paragraph 3 (self) to 4 (beings). It reinforces that all designations of personhood — whether singular or collective—are empty constructs, interdependently arising with dharmas. Their purity is primordial because, as you noted, everything is the U2T: empty due to interdependence, with nothing inherent to grasp. This applies even to the hells (chapter theme)—suffering beings in realms of torment are pure owing to their empty, relational nature.)
[7-9: Interdependence of all dharmas and the three poisons (desire, hatred and delusion) – same non-dual purity / emptiness / U2T. Union pure and impure [Uopp].]
[7] “Moreover, Subhūti,
physical forms are pure owing to the purity of desire,
and desire is pure owing to the purity of physical forms.
So it is that the purity of desire and this purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
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[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of desire
and desire is pure owing to the purity of all-aspect omniscience [and so forth].
So it is that the purity of desire and this purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[8] “Physical forms are pure owing to the purity of hatred,
and hatred is pure owing to the purity of physical forms.
So it is that the purity of hatred and this purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of hatred,
and hatred is pure owing to the purity of all-aspect omniscience [and so forth].
So it is that the purity of hatred and this purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[9] “Physical forms are pure owing to the purity of delusion,
and delusion is pure owing to the purity of physical forms.
So it is that the purity of delusion and this purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of delusion,
and delusion is pure owing to the purity of all-aspect omniscience [and so forth].
So it is that the purity of delusion and this purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Grouping paragraphs 7–9 makes perfect sense, as they follow an identical formula, each applying the interdependent purity motif to one of the three root poisons (tri-viṣa or kleśa-mūla in Buddhist terminology): desire (rāga or lobha, often translated as greed/attachment), hatred (dveṣa, aversion/anger), and delusion (moha, ignorance/confusion). These are the fundamental mental afflictions that drive suffering (duḥkha) and cyclic existence (saṃsāra) in Buddhist thought, arising from misunderstanding reality and leading to karma and rebirth.
By equating their purity with that of all dharmas (from physical forms to omniscience), the text radically deconstructs the notion of inherent "impurity" or defilement.
Even these "poisons" — typically seen as obstacles to enlightenment — are primordially pure in their empty nature, interdependently arising and non-dual with enlightened qualities.
This inclusion is provocative and profound, emphasizing that saṃsāra's defilements are not opposed to nirvāṇa's purity; they're inseparable in suchness (tathatā). The repetition across the three reinforces this for all root afflictions, preventing any exception.
Each paragraph uses the same bidirectional "owing to" (interdependent) structure and refrain, substituting the specific poison (desire in 7, hatred in 8, delusion in 9). Here's the template, with [poison] as a placeholder:
“Physical forms are pure owing to the purity of [poison], and [poison] is pure owing to the purity of physical forms.”
This starts with the most basic dharma (rūpa, physical forms) and links its purity interdependently to the poison's. The "owing to" highlights relational dependence: Forms (objects of perception) can trigger the poison (e.g., desire arises from attachment to attractive forms), while the poison "conditions" how forms are experienced (e.g., delusion misperceives forms as inherently real). But this is conventional; ultimately, both are empty, so their purities are mutual and non-arising.
“So it is that the purity of [poison] and this purity of physical forms are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.”
The refrain negates duality: No separation between the "impure" poison and "neutral" forms — their empty purities are identical. This counters the view of poisons as inherently evil or separate from reality.
“[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of [poison], and [poison] is pure owing to the purity of all-aspect omniscience [and so forth].”
Expanding to the full spectrum (aggregates, sense fields, perfections, emptinesses, meditative states, Buddha qualities, etc., culminating in sarvākārajñatā). The poison's purity "conditions" even ultimate enlightenment, and vice versa. This flips expectations: Poisons like desire might conventionally obstruct wisdom, but ultimately, realizing their emptiness leads to omniscience (e.g., transforming desire into compassionate aspiration). Interdependence here shows poisons as empty designations, pure in their lack of essence.
“So it is that the purity of [poison] and this purity of all-aspect omniscience [and so forth] are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.”
The closing refrain affirms non-duality across the board: Poisons and omniscience share the same primordial purity — no opposition between defilement and enlightenment.
Specific Nuances for Each Poison
While the formula is identical, each poison carries subtle connotations tied to Buddhist psychology:
Paragraph 7 (Desire): Desire (rāga) is attachment to pleasurable phenomena, fueling craving (tṛṣṇā) in dependent origination. Its purity interdependence with dharmas shows that even grasping is empty — desire arises dependently on forms/attainments but has no inherent reality, making it "pure" when seen as such.
Paragraph 8 (Hatred): Hatred (dveṣa) is aversion to unpleasant phenomena, leading to conflict and harm. Equating its purity to omniscience highlights transformation: Aversion, when emptied, becomes equanimity or compassion, non-dual with enlightened mind.
Paragraph 9 (Delusion): Delusion (moha) is the root ignorance misperceiving reality as inherent, underpinning the other poisons. Its interdependence with dharmas is especially fitting—delusion "conditions" the appearance of forms as solid, but realizing its emptiness reveals purity, directly leading to wisdom.
Conceptual Depth and Ties to Broader Themes
Deconstructing Defilements as Primordially Pure: This group marks a pivotal shift in the section: After equating purity across self/beings (paragraphs 3–6), it now includes "negative" dharmas, showing nothing is excluded from emptiness. Poisons are not inherently impure; they're dependently co-arisen illusions (māyā), empty of self-nature, and thus pure from the beginning. This aligns with your earlier insight on primordial purity via U2T — poisons are empty because interdependent (and vice versa) [U2T] (e.g., desire depends on objects, objects on perception/delusion), leaving nothing graspable. As in Tantric or Zen extensions of Mahayana, defilements are "the same as" enlightenment when viewed non-dually.
Connection to Previous Paragraphs and Section:
Builds on 5–6's interdependence with self/beings, now applying it to the afflictions that "afflict" beings.
This prepares for paragraphs 10–12 (which intensify with "utter purity" for the same poisons) and later chains like dependent origination (paragraph 13).
Echoes earlier themes: Just as forms are neither fettered nor liberated (from prior extracts), poisons aren't truly binding— their emptiness is their purity, non-dual with fruition/wisdom.
Philosophical Implications (U2T, Non-Duality): This embodies the Middle Way: Conventionally, poisons cause suffering (e.g., leading to hells); ultimately, they're empty/pure, with no inherent opposition (Uopp: poison/purity, saṃsāra/nirvāṇa). Interdependence here = emptiness = purity, as Nāgārjuna explains: "Afflictions are the very cause of purity, yet not different from it." No three spheres (U3S) to grasp—poisons, dharmas, and realization are relational yet undivided.
Practical Application: For bodhisattvas, this insight transforms afflictions: Observe desire/hatred/delusion arising interdependently, without rejection, realizing their purity to transmute them into virtues (e.g., delusion into wisdom). It's "difficult" (as the sutra notes) because it requires non-repudiation—embrace poisons as empty to liberate without effort.)
[10-12: Interdependence of all dharmas and the three poisons (desire, hatred and delusion) – same non-dual ‘utter purity’ / emptiness / U2T. Even the concepts of interdependence [T1], emptiness [T2], Union [U2T], equality, non-duality and purity … are themselves interdependent, empty, U2T, non-dual, pure; leaving nothing to grasp as absolute. Beyond pure and impure, duality and non-duality, dependent and independent, empty and non-empty, the two truths.]
[10] “Moreover, Subhūti, physical forms are utterly pure owing to the utter purity of desire,
and desire is utterly pure owing to the utter purity of physical forms.
So it is that the utter purity of desire and this utter purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are utterly pure owing to the utter purity of desire,
and desire is pure owing to the utter purity of all-aspect omniscience [and so forth].
So it is that the utter purity of desire and this utter purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[11] “Physical forms are utterly pure owing to the utter purity of hatred,
and hatred is utterly pure owing to the utter purity of physical forms.
So it is that the utter purity of hatred and this utter purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are utterly pure owing to the utter purity of hatred,
and hatred is utterly pure owing to the utter purity of all-aspect omniscience [and so forth].
So it is that the utter purity of hatred and this utter purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[12] “Physical forms are utterly pure owing to the utter purity of delusion,
and delusion is utterly pure owing to the utter purity of physical forms.
So it is that the utter purity of delusion and this utter purity of physical forms
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are utterly pure owing to the utter purity of delusion,
and delusion is utterly pure owing to the utter purity of all-aspect omniscience [and so forth].
So it is that the utter purity of delusion and this utter purity of all-aspect omniscience [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Question: It seems like 'utterly pure' means that not only the dharmas are pure, but 'purity' is also pure, meaning that it is also empty of inherent existence because it is also dependently co-arisen, interdependent, co-define, co-impute, mere designations/names.
Yes, your interpretation of "utter purity" (ati-viśuddhi or parama-viśuddhi) in paragraphs 10–12 is insightful and aligns closely with the deeper layers of Prajñāpāramitā philosophy. It captures the recursive, self-deconstructing nature of the teachings, where even concepts like "purity" are not left as absolute or inherent anchors.
1. Recap of "Utter Purity" in Paragraphs 10–12
As we noted, these paragraphs replicate the structure of 7–9 but elevate "purity" to "utter purity," applying it interdependently to the poisons and all dharmas (forms to omniscience). This isn't just rhetorical emphasis — it's a deliberate escalation to point beyond conventional purity (e.g., moral cleansing or relative freedom from defilements) toward an absolute, unconditioned realization. The poisons are "utterly pure" not despite their afflictive nature but because of their emptiness, which is supreme and without qualification.
The bidirectional "owing to" (e.g., desire is utterly pure owing to forms' utter purity, and vice versa) underscores relational dependence, while the refrain ("not two things") ensures non-duality. At this "utter" level, the text is dismantling any subtle reification: If purity were inherent, it could be grasped as a final "thing," but here it's shown as empty too.
2. "Utter Purity" as Purity of Purity (Emptiness of Emptiness)
Precisely as you suggest, "utter purity" implies that not only are dharmas (including poisons) pure (empty of inherent existence), but purity itself is pure — meaning it too lacks svabhāva (inherent existence). This echoes the famous "emptiness of emptiness" (śūnyatā-śūnyatā), one of the 18–20 emptinesses listed earlier in the sutra (e.g., in paragraph 1's reference to varieties of emptiness, including "emptiness of emptiness itself").
Why? Purity, as a designation for emptiness or suchness, arises dependently: It depends on the context of apparent impurity (e.g., poisons) to be imputed or defined. Without defilements to "purify," purity has no standalone meaning—it's co-defined, co-imputed, and co-dependent. As mere names (prajñapti), both poisons and purity are conceptual overlays on the same empty reality.
In these paragraphs, by making poisons "utterly pure" and interdependent with omniscience, the text avoids leaving purity as an absolute refuge. If purity were inherently existent, it would contradict emptiness; instead, it's "utter" precisely because it's empty — ungraspable, without marks, and non-dual even with itself.
3. Tying to Dependent Co-Arising and Interdependence
Your point on dependent co-arising (pratītyasamutpāda) is spot on: "Utter purity" reveals that everything — dharmas, poisons, and purity/emptiness — is interdependent, co-arisen, and thus empty. For example:
Desire (paragraph 10) is utterly pure owing to forms because desire arises dependently on attractive objects (forms), but forms are imputed through desirous perception — mutual co-definition without inherent core.
Hatred (11) and delusion (12) follow similarly: Hatred co-arises with aversive objects, delusion with misperception of reality. Their utter purity is this very interdependence, which exposes them as empty designations, not solid entities.
This recursion prevents fixation: Purity is empty because it depends on the poisons' apparent impurity for contrast (co-imputation).
As Nāgārjuna elaborates in commentaries on Prajñāpāramitā (e.g., in the Mahāprajñāpāramitāśāstra), emptiness must be empty of itself to avoid becoming a new inherent view — otherwise, it reifies into another extreme. "Utter purity" here serves as that safeguard, ensuring nothing is left to grasp (anupalambha), even the teaching of purity.
4. Implications for the Union of the Two Truths [U2T] and Non-Duality
This fits seamlessly with U2T: Conventionally, poisons seem impure and need purification (e.g., through wisdom); ultimately, they're utterly empty/pure, with purity itself empty. No opposition (Uopp: pure/impure, poison/wisdom) — all is suchness (tathatā), mere names without essence.
For bodhisattvas, this insight (U3S: no inherent subject-object-action) means engaging poisons without rejection: Realize their utter emptiness interdependently, transmuting them effortlessly into wisdom's activity. In the chapter's "hells" context, even extreme suffering (fueled by poisons) is utterly pure — empty designations, not absolute torments.
Your framing nails the self-reflexive depth: "Utter purity" deconstructs purity as dependently co-arisen, preventing it from becoming a subtle attachment.)
[13: Interdependence, emptiness and purity of all twelve links of dependent origination (in both directions), of the karmic cycle – same non-dual purity / emptiness / U2T. Union of the three spheres of causality/production (cause, causality, effect) [U3S / U2T-3S]. There is no continuity, discontinuity, both, or neither, between cause and effect, between the links of dependent origination, between rebirths, or between saṃsāra and nirvāṇa. There is no real/inherent coming into existence of the effect, or going into non-existence of the cause, just conventionally, relatively, as part of our imagined model of reality. Union of suffering and happiness.]
[13] “Moreover, Subhūti, formative predispositions (2) are pure owing to the purity of ignorance (1),
and ignorance (1) is pure owing to the purity of formative predispositions (2).
So it is that the purity of ignorance (1) and this purity of formative predispositions (2)
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
Consciousness (3) is pure owing to the purity of formative predispositions.
Name and form (4) are pure owing to the purity of consciousness.
The six sense fields (5) are pure owing to the purity of name and form.
Sensory contact (6) is pure owing to the purity of the six sense fields.
Sensation (7) is pure owing to the purity of sensory contact.
Craving (8) is pure owing to the purity of sensation.
Grasping (9) is pure owing to the purity of craving.
The rebirth process (10 - becoming) is pure owing to the purity of grasping.
Actual birth (11) is pure owing to the purity of the rebirth process.
Aging and death (12) are pure owing to the purity of actual birth.
-
[And in reverse], actual birth (11) is pure owing to the purity of aging and death (12) [and so forth].
So it is that the purity of actual birth (11) [and so forth] and this purity of aging and death (12) [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Paragraph 13 marks a significant expansion in the section,
shifting from individual dharmas or groups (like poisons) to the full chain of the 12 links of dependent origination (pratītyasamutpāda nidāna) — the Buddhist model explaining how ignorance leads to suffering, rebirth, and the cycle of saṃsāra.
It applies the interdependent purity formula in a sequential, chained manner:
Each link's purity "owes to" the previous one's, tracing forward from ignorance to aging/death, then reversing the chain to emphasize mutual dependence and non-duality.
The intent is to deconstruct the entire process of cyclic existence as primordially pure and empty, without inherent reality — neither truly arising/coming nor ceasing/going. By including the full chain, the text shows that suffering (e.g., the hells of the chapter) is an interdependent illusion, pure in its emptiness, non-dual with liberation. This builds on the poisons (paragraphs 7–12), as ignorance (avidyā) is the root poison starting the chain, and the others (like craving) appear within it.
“Moreover, Subhūti, formative predispositions are pure owing to the purity of ignorance, and ignorance is pure owing to the purity of formative predispositions. So it is that the purity of ignorance and this purity of formative predispositions are not two things...”
The chain begins with the first two links: ignorance (avidyā, delusion about reality) and formative predispositions (saṃskāra, karmic impulses or volitional formations). Ignorance "conditions" predispositions (e.g., blind actions create karma), but here their purities are mutual and non-dual. This sets the pattern: Interdependence reveals emptiness — ignorance depends on predispositions for expression, and vice versa, making both pure (empty) designations.
“Consciousness is pure owing to the purity of formative predispositions. Name and form are pure owing to the purity of consciousness. The six sense fields are pure owing to the purity of name and form. Sensory contact is pure owing to the purity of the six sense fields. Sensation is pure owing to the purity of sensory contact. Craving is pure owing to the purity of sensation. Grasping is pure owing to the purity of craving. The rebirth process is pure owing to the purity of grasping. Actual birth is pure owing to the purity of the rebirth process. Aging and death are pure owing to the purity of actual birth.”
This traces the forward chain of the 12 links, each "owing to" the prior one's purity:
1. Ignorance (avidyā) → 2. Formative predispositions (saṃskāra) → 3. Consciousness (vijñāna, awareness migrating via karma) → 4. Name and form (nāmarūpa, mental-physical organism) → 5. Six sense fields (ṣaḍāyatana, eyes/ears/etc. plus mind) → 6. Sensory contact (sparśa, interaction of senses/objects/consciousness) → 7. Sensation (vedanā, pleasant/unpleasant/neutral feelings) → 8. Craving (tṛṣṇā, desire for sensations) → 9. Grasping (upādāna, clinging to existence) → 10. Rebirth process (bhava, becoming or karmic existence) → 11. Actual birth (jāti, rebirth) → 12. Aging and death (jarāmaraṇa, decay/sorrow).
Conventionally, this chain explains suffering's arising. Here, each link's purity depends on the previous, showing the whole as an interdependent web — empty of inherent causation, thus pure.
“[And in reverse], actual birth is pure owing to the purity of aging and death [and so forth]. So it is that the purity of actual birth [and so forth] and this purity of aging and death [and so forth] are not two things...”
The reversal (aging/death back to ignorance) emphasizes mutuality: The chain isn't linear or one-way; each link co-conditions the others (e.g., aging/death reinforces ignorance via fear, perpetuating the cycle). The refrain applies broadly, negating duality across the entire chain — no separation between links, all share the same empty purity.
Conceptual Depth and Ties to Broader Themes
Purity of the Cycle of Suffering: The 12 links model how ignorance perpetuates saṃsāra, leading to duḥkha (suffering, including hellish realms). By chaining their purities interdependently, the text reveals the cycle as empty — dependently co-arisen illusions without inherent arising/ceasing. Aging and death (the endpoint) are pure owing to birth, but birth owes to death's fear-driven grasping, closing the loop in non-duality. This dismantles the chain: No real "cause" of suffering to eliminate; realizing its emptiness liberates without action.
Connection to Previous Paragraphs and Section:
Builds on poisons (7–12): Ignorance is delusion (moha), craving ties to desire (rāga), grasping to hatred (dveṣa) — now extended to the full karmic process.
Echoes earlier motifs (e.g., emptiness across times, neither fettered nor liberated): The chain spans past/present/future lives, but all links are pure/empty, so no inherent bondage.
Prepares for paragraphs 14–18 (chaining through perfections, emptinesses, enlightenment factors, etc.), showing "positive" paths as similarly interdependent and pure.
Philosophical Implications (U2T, Non-Duality): This embodies U2T: Conventionally, the chain functions (explaining rebirth/suffering); ultimately, it's empty/pure, with links co-defined and mere designations (no inherent sequence). No opposition (Uopp: ignorance/wisdom, birth/death)—all is suchness, interdependent yet undivided. As Nāgārjuna notes, dependent origination ⇐ is ⇒ emptiness; realizing this purifies the chain without reversing it absolutely (U3S: no grasper/grasped).
Practical Application: For bodhisattvas, meditate on the chain's interdependence to see suffering as pure/empty, fostering compassion for beings in saṃsāra without attachment. It's profound—breaks the cycle by non-apprehension, aligning with tathāgatas' teachings.)
[14-18: Interdependence, emptiness and purity of all dharmas “positive (the path to liberation / nirvāṇa)” and “negative (the cycle of suffering / karmic cycle / saṃsāra)” – same non-dual purity / emptiness / U2T. Union of bondage/saṃsāra and liberation/nirvāṇa [Uopp].]
[14] “The perfection of wisdom is pure owing to the purity of aging and death.
Aging and death are pure owing to the purity of the perfection of wisdom.
So it is that the purity of aging and death and this purity of the perfection of wisdom
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
The perfection of meditative concentration is pure owing to the purity of the perfection of wisdom.
The perfection of perseverance is pure owing to the purity of the perfection of meditative concentration.
The perfection of tolerance is pure owing to the purity of the perfection of perseverance.
The perfection of ethical discipline is pure owing to the purity of the perfection of tolerance.
The perfection of generosity is pure owing to the purity of the perfection of ethical discipline.
[And in reverse], the perfection of ethical discipline is pure owing to the purity of the perfection of generosity [and so forth].
So it is that the purity of the perfection of generosity [and so forth] and this purity of the perfection of ethical discipline [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[15] “The emptiness of internal phenomena is pure owing to the purity of the perfection of generosity,
and the perfection of generosity is pure owing to the purity of the emptiness of internal phenomena.
So it is that the purity of the perfection of generosity [and so forth] and this purity of the emptiness of internal phenomena
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
The emptiness of external phenomena is pure owing to the purity of the emptiness of internal phenomena.
The emptiness of external and internal phenomena is pure owing to the purity of the emptiness of external phenomena.
[The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are pure owing to the purity of the emptiness of external and internal phenomena [and so forth].
[And in reverse], the emptiness of the essential nature is pure owing to the purity of the emptiness of the essential nature of nonentities.
So it is that the purity of the emptiness of the essential nature and this purity of the emptiness of the essential nature of nonentities
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[16] “The applications of mindfulness are pure owing to the purity of the emptiness of the essential nature of nonentities.
The emptiness of the essential nature of nonentities is pure owing to the purity of the applications of mindfulness.
So it is that the purity of the emptiness of the essential nature of nonentities and this purity of the applications of mindfulness
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[17] “The correct exertions are pure owing to the purity of the applications of mindfulness.
The supports for miraculous ability are pure owing to the purity of the correct exertions.
The faculties are pure owing to the purity of the supports for miraculous ability.
The powers are pure owing to the purity of the faculties.
The branches of enlightenment are pure owing to the purity of the powers.
The path is pure owing to the purity of the branches of enlightenment.
[And in reverse], the branches of enlightenment are pure owing to the purity of the path.
So it is that the purity of the branches of enlightenment and this purity of the path
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[18] “The truths of the noble ones are pure owing to the purity of the path.
The meditative concentrations are pure owing to the purity of the truths of the noble ones.
The immeasurable attitudes are pure owing to the purity of the meditative concentrations.
The formless absorptions are pure owing to the purity of the immeasurable attitudes.
The eight aspects of liberation are pure owing to the purity of the formless absorptions.
The nine serial steps of meditative absorption are pure owing to the purity of the eight aspects of liberation.
Emptiness, signlessness, and wishlessness are pure owing to the purity of the serial steps of meditative absorption.
The extrasensory powers are pure owing to the purity of emptiness, signlessness, and wishlessness.
The meditative stabilities are pure owing to the purity of the extrasensory powers.
The dhāraṇī gateways are pure owing to the purity of the meditative stabilities.
The powers of the tathāgatas are pure owing to the purity of the dhāraṇī gateways.
The fearlessnesses are pure owing to the purity of the powers of the tathāgatas.
The kinds of exact knowledge are pure owing to the purity of the fearlessnesses.
The distinct qualities of the buddhas are pure owing to the purity of the kinds of exact knowledge.
Knowledge of all the dharmas is pure owing to the purity of the distinct qualities of the buddhas.
Knowledge of the path is pure owing to the purity of knowledge of all the dharmas.
All-aspect omniscience is pure owing to the purity of knowledge of the path.
[And in reverse], knowledge of the path is pure owing to the purity of all-aspect omniscience.
So it is that the purity of knowledge of the path and this purity of all-aspect omniscience
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Paragraphs 14–18 continue the chained interdependence motif from paragraph 13 (dependent origination), but shift to "positive" or liberative dharmas — the elements of the bodhisattva path leading to enlightenment.
They apply the same formula:
Each category's purity "owes to" the previous, tracing forward through sequences (e.g., the six perfections, varieties of emptiness, 37 enlightenment factors, noble truths, meditative states, and Buddha qualities), with bidirectional mutuality and the non-duality refrain.
The purpose is to show that the path to liberation is as interdependently pure and empty as the cycle of suffering — neither inherently "better" nor separate.
By linking back to aging/death (from saṃsāra's chain), it bridges saṃsāra and nirvāṇa as non-dual [Uopp]. This exhaustive chaining reinforces sameness / Union (samatā):
All dharmas, "negative" or "positive," are mere designations, primordially pure in their emptiness.
Grouping them highlights the progression from ethics/wisdom (14–15) to enlightenment factors (16–17) to advanced attainments (18), mirroring the bodhisattva's journey. Let's analyze the pattern across the group, then zoom in on each.
Shared Pattern Across 14–18
Forward Chaining with "Owing To": Purity flows sequentially, emphasizing dependent co-arising — each stage "conditions" the next conventionally (e.g., generosity supports ethics), but ultimately all are empty and mutual.
Bidirectional Reversal: Most include a reverse chain (e.g., "[And in reverse]"), showing no linear hierarchy; purity is reciprocal.
Non-Duality Refrain: Applied at key points (e.g., endpoints like omniscience and path), negating division — purity is undivided across the chain.
Connection to Prior Chain: Starts with linking wisdom to aging/death, integrating saṃsāra's "end" with the path's "start," symbolizing non-duality.
This creates a rhythmic, meditative flow, training the mind to see the path as empty yet functional.
Paragraph-by-Paragraph Analysis
Paragraph 14 (Six Perfections/Pāramitās):
Key Chain: Links back to aging/death (from 13), then chains the perfections: Wisdom (prajñā) ← aging/death → meditative concentration (dhyāna) → perseverance (vīrya) → tolerance (kṣānti) → ethical discipline (śīla) → generosity (dāna), with reverse.
Analysis: Aging/death (saṃsāra's culmination) is pure owing to wisdom (nirvāṇa's essence), and vice versa — directly equating suffering's end with the path's core. The perfections chain forward (wisdom as pinnacle) but reverse to show mutuality (e.g., generosity grounds ethics). Refrain at endpoints negates duality: No "progression" as inherent; all perfections share empty purity. This shows bodhisattva practices as interdependent, not sequential absolutes.
Paragraph 15 (Varieties of Emptiness/Śūnyatā):
Key Chain: Generosity (from 14) ← internal emptiness → external → internal-external → [other aspects, e.g., great emptiness, ultimate, conditioned/unconditioned, infinite, without beginning/end, non-repudiation, natural, all dharmas, characteristics, non-apprehension, inherent nature, non-entities, essential nature of non-entities], with reverse.
Analysis: Ties perfections to emptinesses (18–20 types, abbreviated). Internal (subjective) emptiness owes to generosity (practical foundation), chaining outward to more abstract (e.g., emptiness of emptiness itself implied in "essential nature"). Reverse emphasizes recursion: Even "emptiness of non-entities" (ultimate negation) is pure owing to prior, but all non-dual. Refrain at endpoints (essential nature) underscores your earlier point—purity/emptiness is empty, dependently co-arisen as designations.
Paragraph 16 (Applications of Mindfulness/Smṛtyupasthāna):
Key Chain: Mindfulness applications (body, feelings, mind, dharmas) ← emptiness of non-entities (from 15), with mutual purity.
Analysis: As the first of the 37 enlightenment factors (bodhipakṣya), mindfulness bridges emptiness to practical cultivation. Its purity owes to ultimate emptiness, but reverse shows mindfulness "purifies" emptiness (conventionally, through contemplation). Short refrain affirms non-duality: Foundational practices are as empty/pure as abstract emptinesses—no separation.
Paragraph 17 (Rest of 37 Factors Conducive to Enlightenment):
Key Chain: Correct exertions (right efforts) ← mindfulness → supports for miraculous ability (ṛddhipāda, psychic bases) → faculties (indriya, faith/energy/etc.) → powers (bala, indomitable versions) → branches of enlightenment (bojjhaṅga, investigation/joy/etc.) → path (eightfold noble path), with reverse.
Analysis: Completes the 37 factors (4 mindfulnesses in 16, then 4 efforts, 4 psychic bases, 5 faculties, 5 powers, 7 branches, 8 path). Forward chain shows progressive cultivation; reverse mutuality negates hierarchy (e.g., path owes to branches). Refrain at path/branches: All factors interdependently pure, empty designations for awakening.
Paragraph 18 (Noble Truths to Omniscience):
Key Chain: Noble truths (4: suffering/origin/cessation/path) ← path (from 17) → meditative concentrations (dhyānas) → immeasurable attitudes (brahmavihāras: love/compassion/joy/equanimity) → formless absorptions (ārūpya) → 8 liberations (vimokṣa) → 9 serial absorptions (samāpatti) → emptiness/signlessness/wishlessness (three gates) → extrasensory powers (abhijñā) → meditative stabilities (samādhi) → dhāraṇī gateways (mnemonic retentions) → tathāgata powers (10) → fearlessnesses (4) → exact knowledges (4) → distinct buddha qualities (18) → knowledge of all dharmas → knowledge of path → all-aspect omniscience (sarvākārajñatā), with reverse.
Analysis: This exhaustive chain covers soteriological elements from basic truths to full buddhahood. Forward builds "upward" to omniscience; reverse (omniscience back to path) shows interdependence. Refrain at omniscience/path: Ultimate attainment owes to foundational truths, but all non-dual—enlightenment is empty, pure owing to the path's purity.
Conceptual Depth and Ties to Broader Themes
Chaining as Interdependence of the Path: These paragraphs mirror paragraph 13's saṃsāra chain but for nirvāṇa — the path's elements are dependently co-arisen, co-defined designations, empty and pure. Aging/death (suffering) linking to wisdom integrates opposites: Saṃsāra's purity conditions nirvāṇa's, non-dual in tathatā. The reverse chains prevent linear views—e.g., omniscience owes to truths, showing realization as relational, not absolute.
Connection to Previous Paragraphs and Section:
Extends 13's dependent origination (negative chain) to positive chains, creating symmetry: Suffering and liberation are equally pure/empty.
Builds on poisons (7–12) and aggregates (earlier) — e.g., craving (in 13) ties to desire, now "purified" through path elements.
Prepares for 19–30 (purity owing to wisdom/forms, etc.), shifting to broader mutualities.
Philosophical Implications (U2T, Non-Duality): Embodies U2T: Conventionally, chains function as progressive practice; ultimately, empty/pure, with no inherent stages (Uopp: beginning/end, mundane/supramundane). All mere names, interdependently co-imputed—nothing to grasp (U3S). As Nāgārjuna says, the path is empty because dependent; realizing this is enlightenment.
Practical Application: Bodhisattvas cultivate perfections/factors without attachment—see them as pure chains, effortless in suchness. Difficult but liberates from goal-oriented striving.)
[19-30: Interdependence, emptiness and purity of all dharmas and the Perfection of wisdom – same non-dual purity / emptiness / U2T.]
[19] “Moreover, Subhūti,
physical forms are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of physical forms.
So it is that the purity of the perfection of wisdom, the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[20] “Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of consciousness [and so forth].
So it is that the purity of the perfection of wisdom, the purity of consciousness [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[21] “The eyes are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of the eyes.
So it is that the purity of the perfection of wisdom, the purity of the eyes, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[22] “The ears, nose, tongue, body, and mental faculty are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of the mental faculty [and so forth].
So it is that the purity of the perfection of wisdom, the purity of the mental faculty [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[23] “Sights are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of sights.
So it is that the purity of the perfection of wisdom, the purity of sights, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[24] “Sounds, odors, tastes, tangibles, and mental phenomena are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of mental phenomena [and so forth].
So it is that the purity of the perfection of wisdom, the purity of mental phenomena [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[25] “Visual consciousness is pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of visual consciousness.
So it is that the purity of the perfection of wisdom, the purity of visual consciousness, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[26] “Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of mental consciousness [and so forth].
So it is that the purity of the perfection of wisdom, the purity of mental consciousness [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[27] “Visually compounded sensory contact is pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of visually compounded sensory contact.
So it is that the purity of the perfection of wisdom, the purity of visually compounded sensory contact, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[28] “Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of mentally compounded sensory contact [and so forth].
So it is that the purity of the perfection of wisdom, the purity of mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[29] “Feelings conditioned by visually compounded sensory contact are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of feelings conditioned by visually compounded sensory contact.
So it is that the purity of the perfection of wisdom, the purity of feelings conditioned by visually compounded sensory contact, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[30] “Feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are pure owing to the purity of the perfection of wisdom.
[All phenomena, attributes, and attainments], up to and including all-aspect omniscience, are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of the perfection of wisdom, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Paragraphs 19–30 mark a stylistic shift from the chained sequences of 13–18 to a more modular, repetitive pattern, where each paragraph equates the purity of a specific sensory or mental dharma (or group) with the purity of the perfection of wisdom (prajñāpāramitā), then extends it to all phenomena/attainments (up to omniscience), and closes with the non-duality refrain.
The focus is on the 18 dhātus (realms/elements of experience: 6 senses, 6 objects, 6 consciousnesses) and related processes like contact (sparśa) and feelings (vedanā conditioned by contact). This exhaustively deconstructs perceptual experience — the basis of ordinary reality and delusion — as interdependently pure with wisdom and ultimate realization. By rooting everything "owing to" wisdom's purity (and vice versa in implication), it emphasizes wisdom as the "mother" of all dharmas, yet non-dual and empty.
Grouping for efficiency: 19–20 (five aggregates/skandhas), 21–22 (sense organs/faculties), 23–24 (sense objects), 25–26 (consciousnesses), 27–28 (sensory contacts), 29–30 (conditioned feelings). This mirrors dependent origination's middle links (from sense fields to sensation), tying back to saṃsāra's purity. Let's analyze the shared pattern, then group specifics.
Shared Pattern Across 19–30
"Owing To" Interdependence: Each dharma (e.g., eyes) is pure owing to wisdom's purity; all phenomena owe purity to that dharma. This bidirectional flow (explicit in extension) shows mutual conditioning — wisdom illuminates experience, but experience "grounds" wisdom conventionally.
Extension to All: Abbreviates the full list (aggregates, perfections, etc., to sarvākārajñatā), looping in everything as interdependent.
Non-Duality Refrain: Always includes wisdom, the specific dharma, and all phenomena as "not two things"—reinforcing undivided purity across perception and realization.
Overall Shift: Moves from abstract chains (13–18) to concrete sensory elements, grounding the teaching in everyday experience while emptying it.
Group-by-Group Analysis
Paragraphs 19–20 (Five Aggregates/Skandhas):
Key Elements: Paragraph 19: Physical forms (rūpa) owing to wisdom, all owing to forms. Paragraph 20: Feelings (vedanā), perceptions (saṃjñā), formative predispositions (saṃskāra), consciousness (vijñāna) owing to wisdom, all owing to them.
Analysis: Starts with the aggregates — the core of experiential "self" (as in earlier paragraphs). Forms (19) as the "physical" base owe purity to wisdom (insight into emptiness), but omniscience owes to forms (conventionally, wisdom arises through perceiving forms). Mental aggregates (20) follow, non-dual with wisdom/all. Refrain in both: Wisdom, aggregates, and all are undivided—dismantling clinging to experience as "real." Ties to U2T: Aggregates appear conventionally but are empty/pure ultimately.
Paragraphs 21–22 (Sense Organs/Faculties/Indriya):
Key Elements: Paragraph 21: Eyes (caksu) owing to wisdom, all owing to eyes. Paragraph 22: Ears, nose, tongue, body, mental faculty (manas) owing to wisdom, all owing to them.
Analysis: Covers the 6 internal bases (āyatana). Eyes (21) symbolize visual perception; mental faculty (22) includes mind as the sixth sense. Purity owes to wisdom (which "sees" truly), but all owes to senses (wisdom depends on sensory input for cultivation). Refrain: Non-dual—senses aren't "impure" doors to delusion; their emptiness is wisdom's purity. This empties the "subject" side of perception.
Paragraphs 23–24 (Sense Objects/Viṣaya):
Key Elements: Paragraph 23: Sights (rūpa as visible forms) owing to wisdom, all owing to sights. Paragraph 24: Sounds, odors, tastes, tangibles, mental phenomena (dharmas as objects of mind) owing to wisdom, all owing to them.
Analysis: The 6 external bases. Sights (23) echo forms but as objects; mental phenomena (24) include thoughts/ideas. Owing to wisdom (discerns objects' emptiness), but omniscience owes to objects (enlightenment engages the world). Refrain: Undivided—objects aren't inherently tempting; their purity is non-dual with wisdom, countering attachment.
Paragraphs 25–26 (Consciousnesses/Vijñāna):
Key Elements: Paragraph 25: Visual consciousness owing to wisdom, all owing to it. Paragraph 26: Auditory, olfactory, gustatory, tactile, mental consciousness owing to wisdom, all owing to them.
Analysis: The 6 consciousnesses arising from sense-object interaction. Visual (25) as example; mental (26) processes abstract objects. Purity owes to wisdom (transcends consciousness), but all owes to consciousness (awareness is the vehicle for insight). Refrain: Non-dual—consciousness isn't a "fettered" entity; its emptiness is omniscience's purity.
Paragraphs 27–28 (Sensory Contacts/Sparśa):
Key Elements: Paragraph 27: Visually compounded contact (eye + sight + consciousness) owing to wisdom, all owing to it. Paragraph 28: Aurally, nasally, lingually, corporeally, mentally compounded contacts owing to wisdom, all owing to them.
Analysis: Contact as the "meeting" point generating experience. Visually (27) as prototype; mentally (28) for thoughts. Owing to wisdom (sees contact as empty), but attainments owe to contact (path arises through engagement). Refrain: Undivided—contact isn't the "cause" of suffering; pure in interdependence.
Paragraphs 29–30 (Conditioned Feelings/Vedanā):
Key Elements: Paragraph 29: Feelings from visual contact owing to wisdom, all owing to them. Paragraph 30: Feelings from aural, nasal, lingual, corporal, mental contacts owing to wisdom, all owing to them.
Analysis: Feelings as responses to contact (pleasant/painful/neutral, fueling craving). Visual (29) example; mental (30) completes. Owing to wisdom (equanimity beyond feelings), but omniscience owes to feelings (compassion arises from them). Refrain: Non-dual—feelings aren't "defiled"; their purity is wisdom's, emptying emotional reactivity.
Conceptual Depth and Ties to Broader Themes
Deconstructing Perception as Pure: These paragraphs empty the sensory-mental apparatus—the root of delusion and attachment—showing it interdependently pure with wisdom. Mental phenomena/consciousness/feelings (e.g., 24, 26, 30) tie to "internal" experience, non-dual with external (sights/sounds). This counters sense-based reification: All experience is empty designations, owing to wisdom yet grounding it.
Connection to Previous Paragraphs and Section:
Extends 13–18's chains to perceptual details, linking dependent origination's middle (sense fields to sensation) with wisdom. [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
Echoes aggregates (19–20 from early paragraphs) and poisons (craving from feelings).
Prepares for 31–42 (similar but owing to other perfections), intensifying repetition.
Philosophical Implications (U2T, Non-Duality): U2T in action: Conventionally, senses/feelings function in practice; ultimately, empty/pure, no opposition (Uopp: sense/wisdom, mundane/ultimate). All co-imputed names—nothing inherent (U3S: no perceiver/perceived). As suchness, perception is already enlightened.
Practical Application: Meditate on senses as pure owing to wisdom—non-grasping awareness in daily experience, transforming "hellish" sensations into equanimity.)
[31-42: Interdependence, emptiness and purity of all dharmas and the Five Perfections – same non-dual purity / emptiness / U2T.]
[31] “Physical forms are pure owing to the purity of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of the perfection of generosity [and so forth], the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[32] “Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of consciousness [and so forth].
So it is that the purity of the perfection of generosity [and so forth], the purity of consciousness [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[33] “The eyes are pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of the eyes.
So it is that the purity of the perfection of generosity [and so forth], the purity of the eyes, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[34] “The ears, nose, tongue, body, and mental faculty are pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of the mental faculty [and so forth].
So it is that the purity of the perfection of generosity [and so forth], the purity of the mental faculty [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[35] “Sights are pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of sights.
So it is that the purity of the perfection of generosity [and so forth], the purity of sights, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[36] “Sounds, odors, tastes, tangibles, and mental phenomena are pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of mental phenomena [and so forth].
So it is that the purity of the perfection of generosity [and so forth], the purity of mental phenomena [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[37] “Visual consciousness is pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of visual consciousness.
So it is that the purity of the perfection of generosity [and so forth], the purity of visual consciousness, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[38] “Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of mental consciousness [and so forth].
So it is that the purity of the perfection of generosity [and so forth], the purity of mental consciousness [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[39] “Visually compounded sensory contact is pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of visually compounded sensory contact.
So it is that the purity of the perfection of generosity [and so forth], the purity of visually compounded sensory contact, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[40] “Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of mentally compounded sensory contact [and so forth].
So it is that the purity of the perfection of generosity [and so forth], the purity of mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[41] “Feelings conditioned by visually compounded sensory contact are pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by visually compounded sensory contact.
So it is that the purity of the perfection of generosity [and so forth], the purity of feelings conditioned by visually compounded sensory contact, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[42] “Feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact are pure owing to the purity of the perfection of generosity [and so forth].
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of the perfection of generosity [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Paragraphs 31–42 replicate the modular structure of 19–30 almost verbatim, equating the purity of the same sensory-mental dharmas (aggregates, sense organs, objects, consciousnesses, contacts, conditioned feelings) with the purity of the five perfections excluding wisdom — meditative concentration (dhyāna), perseverance (vīrya), tolerance (kṣānti), ethical discipline (śīla), and generosity (dāna) — then extending to all phenomena/attainments (up to omniscience), and closing with the non-duality refrain. The "[and so forth]" abbreviates the list of these five perfections. This repetition intensifies the deconstruction:
While 19–30 rooted purity in wisdom (prajñā, the "ultimate" perfection),
here it's grounded in the "practical" perfections, showing all six are interdependent and non-hierarchical.
The purpose is to emphasize that ethical/meditative practices (the "means") are as empty/pure as wisdom (the "insight"), non-dual with perceptual experience and ultimate realization.
No perfection is privileged; all dharmas interdependently co-arise as pure emptiness. Grouping similarly for efficiency: 31–32 (aggregates), 33–34 (sense organs), 35–36 (sense objects), 37–38 (consciousnesses), 39–40 (sensory contacts), 41–42 (conditioned feelings). This mirrors the perceptual process, reinforcing its emptiness across the path.
Shared Pattern Across 31–42
"Owing To" Interdependence: Each dharma (e.g., eyes) is pure owing to the five perfections' purity; all phenomena (i.e. [All phenomena, attributes, and attainments], up to and including all-aspect omniscience) owe purity to that dharma. This mutual flow highlights the perfections' role in "purifying" experience (e.g., generosity counters attachment to forms), but non-dually — perfections depend on sensory dharmas for application.
Extension to All: Abbreviates the full spectrum, integrating everything as interdependent with the perfections.
Non-Duality Refrain: Includes the perfections, the specific dharma, and all as "not two things" — undivided purity.
Shift from 19–30: By using the "other" perfections, it balances wisdom's centrality, showing the path as holistic and empty — no "higher" vs. "lower" elements.
Group-by-Group Analysis
Paragraphs 31–32 (Five Aggregates/Skandhas):
Key Elements: Paragraph 31: Physical forms (rūpa) owing to the five perfections, all owing to forms. Paragraph 32: Feelings, perceptions, predispositions, consciousness owing to the five, all owing to them.
Analysis: Forms (31) as material base are "purified" by ethical/practical perfections (e.g., generosity shares forms without clinging); omniscience owes to forms (realization engages the world ethically). Mental aggregates (32) follow similarly. Refrain: Perfections, aggregates, all non-dual—practical virtues empty perceptual clinging, but all share purity.
Paragraphs 33–34 (Sense Organs/Faculties/Indriya):
Key Elements: Paragraph 33: Eyes owing to the five perfections, all owing to eyes. Paragraph 34: Ears, nose, tongue, body, mental faculty owing to the five, all owing to them.
Analysis: Eyes (33) symbolize sense gates "purified" by tolerance/perseverance (enduring sensations ethically); all owes to senses (perfections practiced through them). Mental faculty (34) includes mind. Refrain: Non-dual—senses not sources of impurity; their emptiness aligns with perfections' purity.
Paragraphs 35–36 (Sense Objects/Viṣaya):
Key Elements: Paragraph 35: Sights owing to the five perfections, all owing to sights. Paragraph 36: Sounds, odors, tastes, tangibles, mental phenomena owing to the five, all owing to them.
Analysis: Sights (35) as visual objects "purified" by discipline (non-attachment); omniscience owes to objects (compassion responds to them). Mental phenomena (36) as thoughts. Refrain: Undivided—objects not inherently deluding; pure through ethical lens.
Paragraphs 37–38 (Consciousnesses/Vijñāna):
Key Elements: Paragraph 37: Visual consciousness owing to the five perfections, all owing to it. Paragraph 38: Auditory, olfactory, gustatory, tactile, mental consciousness owing to the five, all owing to them.
Analysis: Visual (37) awareness "purified" by concentration (focused mind); all owes to consciousness (perfections cultivate awareness). Mental (38) processes internals. Refrain: Non-dual—consciousness not fettered; its purity is perfections' ethical application.
Paragraphs 39–40 (Sensory Contacts/Sparśa):
Key Elements: Paragraph 39: Visually compounded contact owing to the five perfections, all owing to it. Paragraph 40: Aurally, nasally, lingually, corporeally, mentally compounded contacts owing to the five, all owing to them.
Analysis: Visual contact (39) as sense-object-meeting "purified" by perseverance (enduring interactions); omniscience owes to contact (engagement with world). Mental (40) for ideas. Refrain: Undivided—contact not cause of suffering; empty/pure via perfections.
Paragraphs 41–42 (Conditioned Feelings/Vedanā):
Key Elements: Paragraph 41: Feelings from visual contact owing to the five perfections, all owing to them. Paragraph 42: Feelings from aural, nasal, lingual, corporal, mental contacts owing to the five, all owing to them.
Analysis: Visual feelings (41) "purified" by tolerance (bearing pleasant/painful); all owes to feelings (motivate ethical action). Mental (42) completes. Refrain: Non-dual—feelings not defiling; their purity integrates perfections with realization.
Conceptual Depth and Ties to Broader Themes
Perfections as Purifiers of Perception: These paragraphs show the five "skillful" perfections interdependently purifying sensory-mental dharmas, balancing 19–30's wisdom focus. Mental phenomena/feelings (e.g., 36, 42) link to internal processes, non-dual with external. This reinforces holistic path: Ethics/meditation empty experience as much as wisdom.
Connection to Previous Paragraphs and Section:
Parallels 19–30 but with other perfections, creating symmetry—full six perfections cover perception.
Ties to aggregates/senses from early text, poisons (feelings fuel craving), chains (13–18 link to perfections/emptinesses).
Prepares for 43–47 (owing to emptinesses/factors/truths), continuing escalation.
Philosophical Implications (U2T, Non-Duality): U2T: Conventionally, perfections purify senses/feelings; ultimately, all empty/pure, no opposition (Uopp: practical/insightful, sensory/enlightened). Mere co-imputed names—nothing inherent (U3S: no actor/action/object). Suchness integrates ethics with emptiness.
Practical Application: Practice perfections in daily perception—generosity in sharing sights/sounds, non-dual with omniscience. Transforms "hellish" feelings ethically, without grasping.)
[43-47: Interdependence, emptiness and purity of all dharmas and more abstract or advanced categories from the path – same non-dual purity / emptiness / U2T. There is no separation between everyday phenomena and ultimate realizations. Everything is equally pure, utterly pure, interconnected and empty of inherent existence [U2T].]
[43] “Physical forms are pure owing to the purity of the emptiness of internal phenomena.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of the emptiness of internal phenomena, the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of the emptiness of internal phenomena.
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of the emptiness of internal phenomena, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[44] “Physical forms are pure owing to the purity of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of the emptiness of the essential nature of nonentities [and so forth], the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact (the full perceptual chain), are pure owing to the purity of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of the emptiness of the essential nature of nonentities [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[45] “Physical forms are pure owing to the purity of the applications of mindfulness.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of the applications of mindfulness, the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of the applications of mindfulness.
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of the applications of mindfulness, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[46] “Physical forms are pure owing to the purity of [the other causal attributes], up to and including the noble eightfold path.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of the noble eightfold path [and so forth], the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of [the other causal attributes], up to and including the noble eightfold path.
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of the noble eightfold path [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[47] “Physical forms are pure owing to the purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of the distinct qualities of the buddhas [and so forth], the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas.
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of the distinct qualities of the buddhas [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Paragraphs 43–47 continue the repetitive, modular pattern from 19–30 and 31–42, but now root the purity of sensory-mental dharmas (physical forms down to conditioned feelings) in the purity of more abstract or advanced categories from the path: varieties of emptiness (43–44), applications of mindfulness (45), other enlightenment factors (46), and a broad list of noble truths, meditative states, and Buddha qualities (47).
Each paragraph equates the purity of forms (as exemplar) and the full perceptual chain ("[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact") owing to these categories, then extends to all attainments (up to omniscience), closing with the non-duality refrain. The "[and so forth]" abbreviates lists.
This escalation shows perceptual experience as interdependently pure with the path's "insight" elements, non-dual and empty — no separation between everyday phenomena and ultimate realizations. Grouping for efficiency: 43–44 (emptinesses), 45 (mindfulness), 46 (other factors), 47 (truths/states/qualities). This ties perceptual dharmas to the chains in 13–18, reinforcing all as designations.
Shared Pattern Across 43–47
"Owing To" Interdependence: Forms and the perceptual chain (senses to feelings) are pure owing to the category's purity; all phenomena owe purity to forms/feelings. Mutual in implication — abstract insights "purify" experience, but experience grounds insights.
Dual Application: Each applies to forms (brief) then the full chain (detailed), emphasizing comprehensiveness.
Extension to All: Links to the spectrum (perfections, etc., to sarvākārajñatā).
Non-Duality Refrain: Includes the category, forms/feelings, and all as "not two things"—undivided purity.
Overall Shift: Focuses on "causal" or liberative dharmas, bridging perception to enlightenment.
Group-by-Group Analysis
Paragraphs 43–44 (Varieties of Emptiness/Śūnyatā):
Key Elements: Paragraph 43: Forms and perceptual chain owing to internal emptiness, all owing to them. Paragraph 44: Forms and chain owing to other emptinesses (up to essential nature of non-entities), all owing to them.
Analysis: Internal emptiness (43) as subjective voidness "purifies" forms/feelings (empties them of inherent self); omniscience owes to perception (realized through it). Other emptinesses (44: external, great, ultimate, etc., to non-entities) extend abstraction. Refrain (using essential nature endpoint): Non-dual—emptiness not "above" perception; their purities interdependent, echoing emptiness of emptiness (pure because co-arisen).
Paragraph 45 (Applications of Mindfulness/Smṛtyupasthāna):
Key Elements: Forms and perceptual chain owing to mindfulness applications (body/feelings/mind/dharmas), all owing to them.
Analysis: Mindfulness "purifies" experience by observing it emptily; all owes to forms/feelings (mindfulness practiced on them). Short but pivotal—as first enlightenment factor, bridges to 46. Refrain: Undivided—mindfulness not separate tool; pure with perception/omniscience.
Paragraph 46 (Other Causal Attributes/37 Factors/Bodhipakṣya):
Key Elements: Forms and perceptual chain owing to other factors (efforts, psychic bases, faculties, powers, branches, noble path), all owing to them.
Analysis: "Causal attributes" abbreviate the 37 factors minus mindfulness (from 45). They "purify" senses/feelings through cultivation; omniscience owes to perception (factors applied to it). Refrain (using eightfold path endpoint): Non-dual—all factors interdependently pure with experience, no hierarchy.
Paragraph 47 (Noble Truths, Meditative States, and Buddha Qualities):
Key Elements: Forms and perceptual chain owing to truths (4 nobles), concentrations (dhyānas), immeasurables (brahmavihāras), formless absorptions, liberations (8), serial absorptions (9), gates (emptiness/signlessness/wishlessness), powers (extrasensory), stabilities, dhāraṇīs, tathāgata powers (10), fearlessnesses (4), exact knowledges (4), loving-kindness/compassion, buddha qualities (18); all owing to them.
Analysis: Broad list covers meditative/insight attainments "purifying" perception (e.g., truths reveal suffering in feelings); omniscience owes to forms/feelings (compassion engages world). Refrain (using buddha qualities endpoint): Undivided—advanced states not "beyond" perception; all pure interdependently.
Conceptual Depth and Ties to Broader Themes
Perception Interwoven with the Path: These paragraphs empty sensory-mental dharmas by linking their purity to path elements — feelings conditioned by contact (endpoint of chain) "purify" omniscience, flipping hierarchies. Essential nature of non-entities (44) ties to ultimate negation, non-dual with mundane forms.
Connection to Previous Paragraphs and Section:
Parallels 19–42 (same perceptual dharmas) but roots in emptinesses/factors (from 15–18 chains).
Echoes poisons/dependent origination (7–13: delusion in feelings, craving from contact)—now "purified" by path.
Prepares for 48–52 (fruits/omniscience owing to perception), closing perceptual focus.
Philosophical Implications (U2T, Non-Duality): U2T: Conventionally, path elements purify perception; ultimately, all empty/pure, no opposition (Uopp: perceptual/abstract, relative/ultimate). Co-imputed designations—nothing inherent (U3S: no observer/observed). Suchness unifies all.
Practical Application: Contemplate senses/feelings owing to emptiness/mindfulness—non-dual awareness in daily life, transforming "hellish" perceptions through path without rejection.)
[48-52: Interdependence, emptiness and purity of all dharmas and various "fruits" (phala) of the path, knowledges (jñāna), and all-aspect omniscience – same non-dual purity / emptiness / U2T. There is no hierarchy between "mundane" perception and "supramundane" enlightenment.]
[48] “Physical forms are pure owing to the purity of the fruit of entering the stream to nirvāṇa.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of the fruit of entering the stream to nirvāṇa, the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[49] “[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of the fruit of entering the stream to nirvāṇa.
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of the fruit of entering the stream to nirvāṇa, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[50] “Physical forms are pure owing to the purity of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of individual enlightenment [and so forth], the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment.
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of individual enlightenment [and so forth], the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[51] “Physical forms are pure owing to the purity of knowledge of the path.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of knowledge of the path, the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of knowledge of the path.
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of knowledge of the path, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[52] “Physical forms are pure owing to the purity of all-aspect omniscience.
All-aspect omniscience [and so forth] are pure owing to the purity of physical forms.
So it is that the purity of all-aspect omniscience, the purity of physical forms, and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of all-aspect omniscience.
All-aspect omniscience [and so forth] are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of all-aspect omniscience, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of [all phenomena, attributes, and attainments], up to and including all-aspect omniscience,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Paragraphs 48–52 maintain the modular pattern from 19–47, equating the purity of physical forms (as exemplar) and the full perceptual chain (up to mentally conditioned feelings) with the purity of various "fruits" (phala) of the path, knowledges (jñāna), and all-aspect omniscience. Each uses the "owing to" interdependence, extends to all phenomena/attainments, and ends with the non-duality refrain.
The focus shifts to realization stages: Hinayana fruits (stream-enterer in 48–49, once-returner/ non-returner/ arhat/ pratyekabuddha in 50), path knowledge (51), and omniscience (52). This culminates the perceptual focus, showing ordinary experience as interdependently pure with even the highest attainments — no hierarchy between "mundane" perception and "supramundane" enlightenment. By including Hinayana fruits (Theravada-like), it integrates them into Mahayana non-duality, emphasizing bodhisattva superiority yet sameness in emptiness. Grouping: 48–49 (stream-entry), 50 (other fruits), 51 (path knowledge), 52 (omniscience). This closes the section's perceptual deconstruction before final summaries.
Shared Pattern Across 48–52
"Owing To" Interdependence: Forms/chain pure owing to the fruit/knowledge; all owes to forms/feelings. Mutual — attainments "purify" perception, but perception grounds attainments (e.g., realization through experience).
Dual Application: Odd paragraphs (48,50,51,52) start with forms; even (49) with the chain — comprehensive coverage.
Extension to All: Links to the spectrum (up to sarvākārajñatā).
Non-Duality Refrain: Includes the fruit/knowledge, forms/feelings, and all as "not two things" — undivided purity.
Shift: Emphasizes "results" over "means," flipping: Perception "conditions" enlightenment's purity.
Group-by-Group Analysis
Paragraphs 48–49 (Fruit of Stream-Entry/Sotāpatti-Phala):
Key Elements: Paragraph 48: Forms owing to stream-entry fruit (first noble stage, breaking three fetters: self-view, doubt, rites), all owing to forms. Paragraph 49: Perceptual chain owing to stream-entry, all owing to feelings.
Analysis: Stream-entry as initial insight "purifies" forms/feelings (cuts delusions); omniscience owes to perception (even basic attainment depends on it). Refrain: Non-dual — stream-entry not "lower"; its purity equals omniscience's, emptying stages.
Paragraph 50 (Other Hinayana Fruits: Once-Returner, Non-Returner, Arhat, Pratyekabuddha):
Key Elements: Forms and chain owing to once-returner (sakṛdāgāmin, weakens desire/hatred), non-returner (anāgāmin, ends them), arhat (arahant, full liberation), individual enlightenment (pratyekabuddha, self-awakened), all owing to forms/feelings.
Analysis: These "Hinayana" fruits (full liberation from saṃsāra) "purify" perception; but Mahayana view integrates them as pure yet limited (lacking bodhicitta). Omniscience owes to them (builds on), but non-dual — arhatship empty, same purity as bodhisattva omniscience. Refrain: Undivided—no "inferior" paths; all designations.
Paragraph 51 (Knowledge of the Path/Mārga-Jñāna):
Key Elements: Forms and chain owing to path knowledge (understanding the way to liberation), all owing to forms/feelings.
Analysis: Path knowledge "purifies" experience (guides through stages); omniscience owes to perception (path practiced in world). Refrain: Non-dual—path not separate process; its purity interdependently one with perceptual dharmas/realization.
Paragraph 52 (All-Aspect Omniscience/Sarvākārajñatā):
Key Elements: Forms and chain owing to omniscience (complete buddha-knowledge), all owing to forms/feelings.
Analysis: Omniscience "purifies" perception (encompasses all aspects); but owes to it (buddhahood manifests in world for beings). Refrain: Undivided—ultimate attainment non-dual with basic forms/feelings, emptying "goal" as inherent.
Conceptual Depth and Ties to Broader Themes
Perception as Basis for Realization: These paragraphs show sensory-mental dharmas interdependently pure with path fruits — feelings "condition" omniscience's purity, countering views of enlightenment as transcendent. Hinayana fruits (48–50) included to affirm Mahayana inclusivity: All paths empty/pure, but bodhisattva omniscience (52) encompasses.
Connection to Previous Paragraphs and Section:
Parallels 19–47 (same perceptual dharmas) but roots in results (from 18's omniscience).
Echoes poisons/chains (delusion in feelings, birth/death in fruits)—suffering's purity = liberation's.
Prepares for 53–56 (omniscience owing to forms/perfections), reversing focus.
Philosophical Implications (U2T, Non-Duality): U2T: Conventionally, fruits purify perception; ultimately, all empty/pure, no opposition (Uopp: Hinayana/Mahayana, process/result). Mere co-imputed names—nothing inherent (U3S: no attainer/attained). Suchness unifies perception with buddhahood.
Practical Application: Realize stream-entry/arhatship in daily feelings—non-dual insight, motivating bodhisattva vow without grasping stages. Transcends "hellish" rebirth through pure view.)
[53-56: Interdependence, emptiness and purity of all dharmas, six perfections and all-aspect omniscience – same non-dual purity / emptiness / U2T. Union view, path and fruit. No hierarchy, all interdependent, empty, pure and non-dual.]
[53] “Moreover, Subhūti,
physical forms are pure owing to the purity of all-aspect omniscience.
The perfection of wisdom is pure owing to the purity of physical forms.
So it is that the purity of all-aspect omniscience, the purity of physical forms, and this purity of the perfection of wisdom
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
_
Feelings, perceptions, formative predispositions, and consciousness are pure owing to the purity of all-aspect omniscience.
The perfection of wisdom is pure owing to the purity of consciousness [and so forth].
So it is that the purity of all-aspect omniscience, the purity of consciousness [and so forth], and this purity of the perfection of wisdom
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[54] “[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of all-aspect omniscience.
The perfection of wisdom is pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of all-aspect omniscience, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of the perfection of wisdom
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[55] “Physical forms are pure owing to the purity of all-aspect omniscience.
The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are pure owing to the purity of physical forms.
So it is that the purity of all-aspect omniscience, the purity of physical forms, and this purity of the perfection of generosity [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[56] “[All phenomena], up to and including feelings conditioned by mentally compounded sensory contact, are pure owing to the purity of all-aspect omniscience.
The perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity are pure owing to the purity of feelings conditioned by mentally compounded sensory contact [and so forth].
So it is that the purity of all-aspect omniscience, the purity of feelings conditioned by mentally compounded sensory contact [and so forth], and this purity of the perfection of generosity [and so forth]
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
-
(Paragraphs 53–56 subtly reverse the dynamic from earlier sections, where perceptual dharmas (forms, aggregates, sensory chain) were "purified" owing to wisdom/perfections/emptinesses.
Now, the focus is on all-aspect omniscience (sarvākārajñatā, the complete buddha-knowledge) as the source of purity for perception, while wisdom and the other perfections are pure owing to perceptual dharmas.
The structure remains modular and repetitive, using "owing to" for interdependence, extending to the full spectrum, and closing with the non-duality refrain. This flip emphasizes mutuality:
Ultimate realization (omniscience) interdependently "conditions" ordinary experience's purity, but the path's means (perfections) depend on that experience — reinforcing no hierarchy, all empty and non-dual. Grouping for efficiency: 53–54 (aggregates/chain owing to omniscience, wisdom owing to them), 55–56 (forms/chain owing to omniscience, other perfections owing to them). This bridges the perceptual focus (19–52) to the section's close, showing samsaric experience as the ground for nirvanic purity.
Shared Pattern Across 53–56
"Owing To" Interdependence: Perception (forms/chain) pure owing to omniscience; perfections pure owing to perception. Reciprocal—omniscience illuminates experience, but experience "gives rise" to perfections conventionally.
Extension Inclusion: Implicitly covers all phenomena/attainments in the refrain.
Non-Duality Refrain: Includes omniscience, perception, and perfections as "not two things"—undivided purity, no separation between realization and its "basis."
Overall Shift: Reverses prior "bottom-up" (perception owing to path) to "top-down" (path owing to perception via omniscience), closing the loop on non-duality.
Group-by-Group Analysis
Paragraphs 53–54 (Aggregates and Perceptual Chain Owing to Omniscience, Wisdom Owing to Them):
Key Elements: Paragraph 53: Physical forms and mental aggregates (feelings, perceptions, predispositions, consciousness) owing to omniscience's purity; wisdom owing to forms/aggregates. Paragraph 54: Full perceptual chain (up to mentally conditioned feelings) owing to omniscience; wisdom owing to the chain.
Analysis: Forms/aggregates (53) as experiential base are "purified" by omniscience (complete knowledge sees their emptiness); wisdom owes to them (prajñā arises through analyzing aggregates). The chain (54) extends to senses/contacts/feelings. Refrain in both: Omniscience, perception, wisdom non-dual—realization not "above" experience; all interdependent designations, empty and pure. This echoes the sutra's core: "Form is emptiness; emptiness is form" (wisdom = omniscience's insight).
Paragraphs 55–56 (Forms and Perceptual Chain Owing to Omniscience, Other Perfections Owing to Them):
Key Elements: Paragraph 55: Forms owing to omniscience's purity; the five other perfections (concentration, perseverance, tolerance, discipline, generosity) owing to forms. Paragraph 56: Perceptual chain owing to omniscience; other perfections owing to the chain.
Analysis: Forms (55) "purified" by omniscience; perfections owe to forms (e.g., generosity practiced with material things). Chain (56) broadens to full experience. Refrain: Omniscience, perception, perfections non-dual—no "practical" perfections separate from "ultimate" knowledge; all mutually pure, countering dualistic path views.
Conceptual Depth and Ties to Broader Themes
Mutuality of Realization and Experience: These paragraphs culminate the perceptual deconstruction—mentally conditioned feelings (chain endpoint) "condition" perfections' purity, while omniscience purifies them. This flips hierarchies: Enlightenment depends on samsaric experience (forms/feelings fuel compassion/practice), yet non-dual—omniscience empty, same purity as mundane dharmas.
Connection to Previous Paragraphs and Section:
Reverses 19–42 (perception owing to perfections/wisdom) and 43–47 (owing to emptinesses/factors), creating symmetry via omniscience (from 18/52).
Echoes aggregates/senses (early) and chains (13–18)—perceptual "hellish" sufferings pure owing to omniscience, non-dual with wisdom.
Prepares for 57–60 (conditioned/unconditioned, three times), shifting to ontological/temporal purity.
Philosophical Implications (U2T, Non-Duality): U2T: Conventionally, omniscience/perfections purify perception; ultimately, all empty/pure, no opposition (Uopp: experience/realization, means/end). Mere co-imputed names—nothing inherent (U3S: no knower/known). Tathatā unifies: Omniscience arises interdependently with forms/feelings.
Practical Application: Bodhisattvas see daily forms/feelings as pure owing to omniscience—non-dual practice, integrating perfections without seeking "beyond." Transforms attachment to experience into effortless wisdom.)
[57-60: Interdependence, emptiness and purity of conceptual opposites, like: conditioned/unconditioned, past/present/future, subject/action/object, dependent-origination/emptiness, ‘this’/’non-this’ – same non-dual purity / emptiness / U2T. Ex. Union of opposites [Uopp / U2T-opp], Union of the three times [U3T / U2T-3T], Union of the three spheres [U3S / U2T-3S], Union of the Two Truths [U2T / U2T-2T], Union of the Ground and its manifestations [UGM / U2T-GM], Union of the three kayas [U3K / U2T-3K].]
[57] “Moreover, Subhūti,
unconditioned phenomena are pure owing to the purity of conditioned phenomena.
[Conditioned phenomena are pure owing to the purity of unconditioned phenomena].
So it is that the purity of conditioned phenomena and this purity of unconditioned phenomena
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[58] “Moreover, Subhūti,
the future and the present are pure owing to the purity of the past.
So it is that the purity of the past, the purity of the future, and the purity of the present
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[59] “The past and the present are pure owing to the purity of the future.
So it is that the purity of the future, and the purity of the past and the present,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
[60] “The past and the future are pure owing to the purity of the present.
So it is that the purity of the present, and the purity of the past and the future,
are not two things, they cannot be divided into two, and they cannot be differentiated or distinguished.
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(These final paragraphs of Section 5 shift to broader ontological and temporal categories, applying the interdependent purity formula in a concise, symmetrical way to wrap up the chapter. Paragraph 57 addresses conditioned (saṃskṛta) and unconditioned (asaṃskṛta) phenomena—the fundamental Buddhist distinction between impermanent, arising things (e.g., forms, feelings, karma) and timeless realities (e.g., nirvāṇa, emptiness). Paragraphs 58–60 cycle through the three times (past, present, future), each emphasizing one as the "source" of the others' purity while affirming non-duality.
This culminates the section's exhaustive repetition: All dualities—suffering/liberation, mundane/supramundane, temporal/eternal—are interdependently pure, empty, and non-dual, with nothing inherent to grasp. No chains here; the brevity underscores the ultimate point—purity transcends categories. Grouping: 57 (conditioned/unconditioned), 58–60 (three times). This ties back to the chapter's opening on wisdom's profundity and "hells" as empty suffering.
Shared Pattern Across 57–60
"Owing To" Interdependence: Categories are pure owing to each other, bidirectional (explicit in 57, implied in 58–60 via cycling).
Non-Duality Refrain: Emphasizes all as "not two things"—undivided, no differentiation.
Overall Closure: Resolves earlier themes (e.g., emptiness across times from prior extracts), showing ultimate non-dualism. The chapter ends, signaling completion of the "hells" deconstruction—suffering's purity is timeless and unconditioned.
Group-by-Group Analysis
Paragraph 57 (Conditioned and Unconditioned Phenomena):
Key Elements: Unconditioned pure owing to conditioned; [conditioned owing to unconditioned] (bracketed, implying mutuality). Their purities non-dual.
Line-by-Line Analysis:
“Moreover, Subhūti, unconditioned phenomena are pure owing to the purity of conditioned phenomena. [Conditioned phenomena are pure owing to the purity of unconditioned phenomena].” Conditioned (arising/decaying dharmas like forms/feelings) "condition" unconditioned (timeless like nirvāṇa/emptiness); vice versa. Conventionally, conditioned lead to unconditioned via practice; but here, mutual—nirvāṇa "depends" on saṃsāra for manifestation.
“So it is that the purity of conditioned phenomena and this purity of unconditioned phenomena are not two things...” Refrain negates duality: No opposition; both empty/pure, inseparable.
Analysis: This dismantles a core duality—conditioned as "impure" (subject to suffering), unconditioned as "pure" (liberation). Their purities interdependent: Without conditioned to transcend, unconditioned has no meaning; both designations, empty.
Paragraphs 58–60 (The Three Times: Past, Present, Future):
Key Elements: Each cycles one time as "source": 58 (future/present owing to past), 59 (past/present owing to future), 60 (past/future owing to present). All purities non-dual.
Line-by-Line Analysis (Pattern Across All):
E.g., “The future and the present are pure owing to the purity of the past.” (58) Past "conditions" future/present (e.g., karma from past shapes now/then); but cycling shows mutuality—no fixed origin.
“So it is that the purity of the past, the purity of the future, and the purity of the present are not two things...” Refrain in each: Times undivided—empty of inherent sequence.
Analysis: Echoes earlier extract on times' emptiness (neither fettered/liberated). Past/future/present interdependent designations (e.g., present owes to past causes/future potentials); non-dual purity means no real "flow"—all empty, timeless suchness. This empties temporal suffering (hells as karmic results across times).
Conceptual Depth and Ties to Broader Themes
Transcending Dualities in Purity: Paragraph 57 resolves conditioned/unconditioned as non-dual—saṃsāra (conditioned suffering) pure owing to nirvāṇa (unconditioned), vice versa, echoing "saṃsāra is nirvāṇa." Paragraphs 58–60 empty time: No inherent past regrets, present grasps, future fears—all pure interdependently. Present (60) as "source" highlights now's suchness, but cycling avoids fixation.
Connection to Previous Paragraphs and Section:
Builds on times' emptiness (earlier extract), chains (13–18 include times implicitly), perceptual/temporal dharmas (19–56).
Ties to poisons/aggregates (delusion in time-bound ignorance), perfections (timeless practice), omniscience (eternal knowledge).
"Hells" chapter close: Hellish suffering (conditioned, temporal) pure/non-dual with unconditioned liberation—profound wisdom difficult for those lacking perseverance.
Philosophical Implications (U2T, Non-Duality): U2T pinnacle: Conventionally, conditioned/times function; ultimately, empty/pure, no opposition (Uopp: conditioned/unconditioned, past/future). All co-arisen designations—nothing inherent (U3S: no timer/timed). Tathatā timeless, ungraspable.
Practical Application: Realize conditioned suffering (hells) as pure owing to unconditioned—non-dual equanimity in present, free from temporal anxieties. Bodhisattvas act timelessly for beings, without division.)
[Conclusion: The profound non-duality of purity in the perfection of wisdom:]
Section 5 of Chapter 26, "The Hells," in the Pañcaviṃśatisāhasrikā Prajñāpāramitā represents a masterful culmination of the sutra's exploration into the profundity of wisdom, unfolding across its 60 paragraphs as an exhaustive, rhythmic meditation on purity (viśuddhi) that dismantles all conceivable dualities and hierarchies in the dharma.
At its core, this section extracts and distills the essence of the entire Perfection of Wisdom tradition:
the Union of the two truths [U2T] — the conventional truth of dependently co-arisen, relatively functional appearances and the ultimate truth of their inherent lack of independent existence — revealing reality as a non-dual harmony where opposites are united [Uopp], without absolute opposition, fixation, or reification.
Through relentless repetition and systematic expansion, the Buddha's dialogue with Subhūti transforms what might appear as mere redundancy into a transformative pedagogical device, training the aspirant's mind to perceive the sameness (samatā) of all phenomena [Uopp], attributes, and attainments in their primordial, effortless accord with suchness (tathatā) [U2T].
This is not an abstract doctrine but a practical insight that directly addresses the chapter's theme of hellish suffering, showing it as inseparable from liberation, thereby inspiring bodhisattvas to act with boundless compassion free from conceptual grasping.
The section opens (paragraph 1) by equating the purity of every conceivable dharma — from the basic aggregates like physical forms and feelings, through sense fields, dependent origination, the six perfections, varieties of analytical insights into reality, enlightenment factors, noble truths, meditative states, and buddha qualities — to the purity of fruition (phala), the ultimate outcome of the path, such as all-aspect omniscience. This initial declaration sets the tone:
Purity is not a hierarchical achievement or a removal of defilement but the intrinsic, non-dual nature of all things, where the conventional functionality of dharmas (their apparent arising, interaction, and utility in guiding beings) is united with their ultimate groundlessness, forming the U2T.
Subtly, this implies that even the most ordinary or "impure" elements, like the aggregates that fuel cyclic existence, share the same relational dynamic as the highest attainments, without one negating or superseding the other in absolute terms.
The union of opposites [Uopp] here is evident: What appears as bondage in conventional terms (e.g., forms subject to decay) is non-dual with liberation's fruition, highlighting how the path operates within reality's indivisible fabric.
As the section progresses (paragraphs 2–6), it deepens this essence by equating purity across foundational constructs like the perfection of wisdom itself, the self (ātman), and various designations for beings (sattva, jīva, etc.). The bidirectional interdependence — "A is pure owing to B, and B owing to A" — coupled with the refrain that their purities "are not two things, cannot be divided, differentiated, or distinguished," subtly reveals the U2T's dynamic: The self and beings, conventionally imputed as agents of action and experience, are co-defined with wisdom and all dharmas, without inherent separation. This non-duality unites opposites [Uopp] such as subject and object, or illusory identity and ultimate insight, preventing the practitioner from reifying the self as a fixed entity to be transcended or wisdom as an external tool. A subtle point emerges: By including beings in this web, the text underscores the bodhisattva's vow to liberate infinite sentient ones, yet recognizes their conventional designation as inseparable from the path's purity, fostering action without attachment to outcomes.
The inclusion of the three poisons — desire, hatred, and delusion — in paragraphs 7–12 represents a pivotal intensification, first with "purity" and then "utter purity" [U2T-2T] Here, the essence crystallizes around the union of apparent defilement and inherent harmony [Uopp]: These root afflictions, conventionally the drivers of suffering and karmic entanglement, are interdependently pure (and utterly so) with all dharmas, from forms to omniscience. The "owing to" language highlights their co-arisen nature — desire depends on attractive phenomena for its emergence, yet phenomena's functionality relies on perceptual engagement tinged with affliction — while the refrain unites them non-dually. Subtly, the "utter" escalation points to an absolute level where opposites like affliction and virtue are not merely reconciled but indistinguishable, as their relational dynamic accords with the U2T. This has profound implications for the "hells" theme: Hellish torments, born from poisons like hatred, are not absolute impurities but part of the non-dual fabric, allowing bodhisattvas to engage them compassionately without aversion or despair.
Paragraphs 13–18 extend this to chained sequences, tracing purity through dependent origination (saṃsāra's cycle from ignorance to aging/death) and then the liberative path (perfections, emptinesses, enlightenment factors, noble truths, meditative absorptions, and buddha qualities). The forward and reverse chaining subtly illustrates the U2T's inseparability: Conventional causation (e.g., ignorance conditioning predispositions) is united with the ultimate lack of inherent arising, making the entire chain pure. By linking aging/death directly to wisdom, the text unites opposites [Uopp] like suffering and enlightenment, showing saṃsāra's mechanisms as non-dual with nirvāṇa's attainments. A subtle nuance is the recursion in emptinesses (15) — even analytical insights into reality are interdependently pure, preventing fixation on them as absolute tools.
The lengthy perceptual deconstruction in paragraphs 19–52, repeated across wisdom, other perfections, emptinesses, factors, truths, fruits, and knowledges, extracts the section's essence in its most granular form: Everyday sensory-mental processes (aggregates, senses, objects, consciousnesses, contacts, feelings) are pure owing to these path elements, yet the path owes its purity to perception. This relentless mirroring unites opposites like mundane experience and supramundane realization, with the refrain hammering non-duality. Subtly, the progression from wisdom (19–30) to perfections (31–42), emptinesses/factors (43–47), and fruits/omniscience (48–52) builds a holistic view: No element of the path is isolated; all co-arise in relational harmony, reflecting the U2T's dynamic where conventional practices function without ultimate reification.
Finally, paragraphs 53–60 reverse and synthesize, with omniscience purifying perception while perfections owe to it (53–56), culminating in conditioned/unconditioned phenomena (57) and the three times (58–60). This essence peaks in uniting core dualities [Uopp]: Conditioned (impermanent dharmas) and unconditioned (timeless realities) are interdependently pure, non-dual — saṃsāra's flux united with nirvāṇa's peace. The cycling of times subtly reveals temporal illusions as co-defined, their purities undivided, echoing the chapter's opening difficulty: Devotion to this wisdom requires seeing past apparent oppositions like past regrets and future aspirations.
In essence, Section 5's 60 paragraphs weave a tapestry of non-dual purity that embodies the Union of the Two Truths as the living reality of all dharmas. Conventional appearances — dependently co-arisen, functional, and relational — are inseparable from their ultimate aspect of groundlessness, forming a union where opposites like defilement and fruition, self and wisdom, saṃsāra and nirvāṇa, or time-bound suffering and timeless liberation are harmonized without absolute conflict or resolution.
This non-duality is not a static merger but a dynamic accord, where every dharma, from hellish torments to buddha omniscience, participates in the same effortless suchness.
The subtle power lies in the repetition: It erodes conceptual grasping, fostering perseverance amid the profound difficulty of this insight, as bodhisattvas learn to act compassionately — teaching, giving, enduring — while aware that all is already in union, without need for forceful transcendence.
Thus, the "hells" are not eternal prisons but manifestations within this non-dual purity, inviting liberation through recognition rather than escape, in perfect alignment with the tathāgatas' Dharma.)
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This completes the twenty-sixth chapter, “The Hells,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”