Then the venerable Subhūti said to the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time they do not apprehend physical forms; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘physical forms.’ At that time they do not apprehend feelings; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings.’ At that time they do not apprehend perceptions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘perceptions.’ At that time they do not apprehend formative predispositions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘formative predispositions.’ At that time they do not apprehend consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘consciousness.’
“At that time they do not apprehend the eyes; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the eyes.’ At that time they do not apprehend the ears; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the ears.’ At that time they do not apprehend the nose; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the nose.’ At that time they do not apprehend the tongue; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the tongue.’ At that time they do not apprehend the body; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the body.’ At that time they do not apprehend the mental faculty; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the mental faculty.’
“At that time they do not apprehend sights; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘sights.’ At that time they do not apprehend sounds; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘sounds.’ At that time they do not apprehend odors; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘odors.’ At that time they do not apprehend tastes; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘tastes.’ At that time they do not apprehend tangibles; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘tangibles.’ At that time they do not apprehend mental phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘mental phenomena.’
At that time they do not apprehend visual consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘visual consciousness.’ At that time they do not apprehend auditory consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘auditory consciousness.’ At that time they do not apprehend olfactory consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘olfactory consciousness.’ At that time they do not apprehend gustatory consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘gustatory consciousness.’ At that time they do not apprehend tactile consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘tactile consciousness.’ At that time they do not apprehend mental consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘mental consciousness.’
“At that time they do not apprehend visually compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘this is visually compounded sensory contact.’ At that time they do not apprehend aurally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘aurally compounded sensory contact.’ At that time they do not apprehend nasally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘nasally compounded sensory contact.’ At that time they do not apprehend lingually compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘lingually compounded sensory contact.’ At that time they do not apprehend corporeally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘corporeally compounded sensory contact.’ At that time they do not apprehend mentally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘mentally compounded sensory contact.’
“At that time they do not apprehend feelings conditioned by visually compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by visually compounded sensory contact.’ At that time they do not apprehend feelings conditioned by aurally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by aurally compounded sensory contact.’ At that time they do not apprehend feelings conditioned by nasally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by nasally compounded sensory contact.’ At that time they do not apprehend feelings conditioned by lingually compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by lingually compounded sensory contact.’ At that time they do not apprehend feelings conditioned by corporeally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by corporeally compounded sensory contact.’ At that time they do not apprehend feelings conditioned by mentally compounded sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘feelings conditioned by mentally compounded sensory contact.’
“At that time they do not apprehend the earth element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the earth element.’ At that time they do not apprehend the water element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the water element.’ At that time they do not apprehend the fire element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the fire element.’ At that time they do not apprehend the wind element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the wind element.’ At that time they do not apprehend the space element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the space element.’ At that time they do not apprehend the consciousness element; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the consciousness element.’
“At that time they do not apprehend ignorance; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘ignorance.’ At that time they do not apprehend formative predispositions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘formative predispositions.’ At that time they do not apprehend consciousness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘consciousness.’ At that time they do not apprehend name and form; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘name and form.’ At that time they do not apprehend the six sense fields; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the six sense fields.’ At that time they do not apprehend sensory contact; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘sensory contact.’ At that time they do not apprehend sensation; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘sensation.’ At that time they do not apprehend craving; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘craving.’ At that time they do not apprehend grasping; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘grasping.’ At that time they do not apprehend the rebirth process; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the rebirth process.’ At that time they do not apprehend birth; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘birth.’ At that time they do not apprehend aging and death; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘aging and death.’
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time they do not apprehend the perfection of generosity; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of generosity.’ At that time they do not apprehend the perfection of ethical discipline; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of ethical discipline.’ At that time they do not apprehend the perfection of tolerance; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of tolerance.’ At that time they do not apprehend the perfection of perseverance; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of perseverance.’ At that time they do not apprehend the perfection of meditative concentration; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of meditative concentration.’ At that time they do not apprehend the perfection of wisdom; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the perfection of wisdom.’
“At that time they do not apprehend the emptiness of internal phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of internal phenomena.’ At that time they do not apprehend the emptiness of external phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of external phenomena.’ At that time they do not apprehend the emptiness of external and internal phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of external and internal phenomena.’ At that time they do not apprehend the emptiness of emptiness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of emptiness.’ At that time they do not apprehend the emptiness of great extent; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of great extent.’ At that time they do not apprehend the emptiness of ultimate reality; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of ultimate reality.’ At that time they do not apprehend the emptiness of conditioned phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of conditioned phenomena.’ At that time they do not apprehend the emptiness of unconditioned phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of unconditioned phenomena.’ At that time they do not apprehend the emptiness of the unlimited; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of the unlimited.’ At that time they do not apprehend the emptiness of that which has neither beginning nor end; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of that which has neither beginning nor end.’ At that time they do not apprehend the emptiness of nonexclusion; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of nonexclusion.’ At that time they do not apprehend the emptiness of inherent nature; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of inherent nature.’ At that time they do not apprehend the emptiness of all phenomena; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of all phenomena.’ At that time they do not apprehend the emptiness of intrinsic defining characteristics; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of intrinsic defining characteristics.’ At that time they do not apprehend the emptiness of that which cannot be apprehended; they do not grasp, do not dwell on, are not fixated on, and do not designate it ‘the emptiness of that which cannot be apprehended.’ At that time they do not apprehend the emptiness of nonentities; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of nonentities.’ At that time they do not apprehend the emptiness of essential nature; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of essential nature.’ At that time they do not apprehend the emptiness of an essential nature of nonentities; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the emptiness of an essential nature of nonentities.’
“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, at that time they do not apprehend the applications of mindfulness; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the applications of mindfulness.’ At that time they do not apprehend the correct exertions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the correct exertions.’ At that time they do not apprehend the supports for miraculous ability; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the supports for miraculous ability.’ At that time they do not apprehend the faculties; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the faculties.’ At that time they do not apprehend the powers; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the powers.’ At that time they do not apprehend the branches of enlightenment; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the branches of enlightenment.’ At that time they do not apprehend the noble eightfold path; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘the noble eightfold path.’
“At that time they do not apprehend the truths of the noble ones; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the truths of the noble ones.’ At that time they do not apprehend the meditative concentrations; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the meditative concentrations.’ At that time they do not apprehend the immeasurable attitudes; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the immeasurable attitudes.’ At that time they do not apprehend the formless absorptions; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the formless absorptions.’ At that time they do not apprehend the liberations; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the eight liberations.’ At that time they do not apprehend the serial steps of meditative absorption; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the nine serial steps of meditative absorption.’ At that time they do not apprehend the emptiness, signlessness, and wishlessness gateways to liberation; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the emptiness, signlessness, and wishlessness gateways to liberation.’ At that time they do not apprehend the extrasensory powers; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the extrasensory powers.’ At that time they do not apprehend the meditative stabilities; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the meditative stabilities.’ At that time they do not apprehend the dhāraṇī gateways; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the dhāraṇī gateways.’ At that time they do not apprehend the powers of the tathāgatas; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the ten powers of the tathāgatas.’ At that time they do not apprehend the fearlessnesses; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the four fearlessnesses.’ At that time they do not apprehend the kinds of exact knowledge; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the four kinds of exact knowledge.’ At that time they do not apprehend great loving kindness; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘great loving kindness.’ At that time they do not apprehend great compassion; they do not grasp, do not dwell on, are not fixated on, and do not designate it as ‘great compassion.’ At that time they do not apprehend the distinct qualities of the buddhas; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the eighteen distinct qualities of the buddhas.’
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they do not apprehend the meditative stabilities and the dhāraṇī gateways; they do not grasp, do not dwell on, are not fixated on, and do not designate them as ‘the meditative stabilities and the dhāraṇī gateways.’ If you ask why, it is because, when bodhisattva great beings practice the perfection of wisdom, they do not observe physical forms, do not observe feelings, do not observe perceptions, do not observe formative predispositions, and do not observe consciousness; they do not observe the eyes, do not observe the ears, do not observe the nose, do not observe the tongue, do not observe the body, and do not observe the mental faculty; they do not observe sights, do not observe sounds, do not observe odors, do not observe tastes, do not observe tangibles, and do not observe mental phenomena; they do not observe visual consciousness, do not observe auditory consciousness, do not observe olfactory consciousness, do not observe gustatory consciousness, do not observe tactile consciousness, and do not observe mental consciousness; they do not observe visually compounded sensory contact, do not observe aurally compounded sensory contact, do not observe nasally compounded sensory contact, do not observe lingually compounded sensory contact, do not observe corporeally compounded sensory contact, and do not observe mentally compounded sensory contact; they do not observe feelings conditioned by visually compounded sensory contact, do not observe feelings conditioned by aurally compounded sensory contact, do not observe feelings conditioned by nasally compounded sensory contact, do not observe feelings conditioned by lingually compounded sensory contact, do not observe feelings conditioned by corporeally compounded sensory contact, and do not observe feelings conditioned by mentally compounded sensory contact; they do not observe the earth element, do not observe the water element, do not observe the fire element, do not observe the wind element, do not observe the space element, and do not observe the consciousness element; and they do not observe ignorance, do not observe formative predispositions, do not observe consciousness, do not observe name and form, do not observe the six sense fields, do not observe sensory contact, do not observe sensation, do not observe craving, do not observe grasping, do not observe the rebirth process, do not observe birth, and do not observe aging and death.
“They do not observe the perfection of generosity, do not observe the perfection of ethical discipline, do not observe the perfection of tolerance, do not observe the perfection of perseverance, do not observe the perfection of meditative concentration, and do not observe the perfection of wisdom; they do not observe the emptiness of internal phenomena, do not observe the emptiness of external phenomena, do not observe the emptiness of external and internal phenomena, do not observe the emptiness of emptiness, do not observe the emptiness of great extent, do not observe the emptiness of ultimate reality, do not observe the emptiness of conditioned phenomena, do not observe the emptiness of unconditioned phenomena, do not observe the emptiness of the unlimited, do not observe the emptiness of that which has neither beginning nor end, do not observe the emptiness of nonexclusion, do not observe the emptiness of inherent nature, do not observe the emptiness of all phenomena, do not observe the emptiness of intrinsic defining characteristics, do not observe the emptiness of that which cannot be apprehended, do not observe the emptiness of nonentities, do not observe the emptiness of essential nature, and do not observe the emptiness of an essential nature of nonentities; they do not observe the applications of mindfulness, do not observe the correct exertions, do not observe the supports for miraculous ability, do not observe the faculties, do not observe the powers, do not observe the branches of enlightenment, and do not observe the noble eightfold path; they do not observe the truths of the noble ones, do not observe the meditative concentrations, do not observe the immeasurable attitudes, do not observe the formless absorptions, do not observe the eight liberations, do not observe the nine serial steps of meditative absorption, do not observe the emptiness, signlessness, and wishlessness gateways to liberation, do not observe the extrasensory powers, do not observe the meditative stabilities, do not observe the dhāraṇī gateways, do not observe the ten powers of the tathāgatas, do not observe the four fearlessnesses, do not observe the four kinds of exact knowledge, do not observe great loving kindness, do not observe great compassion, and do not observe the eighteen distinct qualities of the buddhas; and they do not observe knowledge of all the dharmas, do not observe the knowledge of the aspects of the path, and do not observe all-aspect omniscience.
“If you ask why, Blessed Lord, it is because that nonarising of physical forms is not physical forms, therefore physical forms and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of physical forms is not physical forms. Blessed Lord, that nonarising of feelings is not feelings, therefore feelings and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings is not feelings. Blessed Lord, that nonarising of perceptions is not perceptions, therefore perceptions and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of perceptions is not perceptions. Blessed Lord, that nonarising of formative predispositions is not formative predispositions, therefore formative predispositions and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of formative predispositions is not formative predispositions. Blessed Lord, that nonarising of consciousness is not consciousness, therefore consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of consciousness is not consciousness.
“Blessed Lord, that nonarising of the eyes is not the eyes, therefore the eyes and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the eyes is not the eyes. Blessed Lord, that nonarising of the ears is not the ears, therefore the ears and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the ears is not the ears. Blessed Lord, that nonarising of the nose is not the nose, therefore the nose and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the nose is not the nose. Blessed Lord, that nonarising of the tongue is not the tongue, therefore the tongue and nonarising are without duality and cannot be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the tongue is not the tongue. Blessed Lord, that nonarising of the body is not the body, therefore the body and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the body is not the body. Blessed Lord, that nonarising of the mental faculty is not the mental faculty, therefore the mental faculty and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the mental faculty is not the mental faculty.
“Blessed Lord, that nonarising of sights is not sights, therefore sights and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sights is not sights. Blessed Lord, that nonarising of sounds is not sounds, therefore sounds and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sounds is not sounds. Blessed Lord, that nonarising of odors is not odors, therefore odors and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of odors is not odors. Blessed Lord, that nonarising of sounds is not sounds, therefore sounds and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sounds is not sounds. Blessed Lord, that nonarising of tastes is not tastes, therefore tastes and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of tastes is not tastes. Blessed Lord, that nonarising of tangibles is not tangibles, therefore tangibles and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of tangibles is not tangibles. Blessed Lord, that nonarising of mental objects is not mental objects, therefore mental objects and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of mental objects is not mental objects.
“Blessed Lord, that nonarising of visual consciousness is not visual consciousness, therefore visual consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of visual consciousness is not visual consciousness. Blessed Lord, that nonarising of auditory consciousness is not auditory consciousness, therefore auditory consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of auditory consciousness is not auditory consciousness. Blessed Lord, that nonarising of olfactory consciousness is not olfactory consciousness, therefore olfactory consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of olfactory consciousness is not olfactory consciousness. Blessed Lord, that nonarising of gustatory consciousness is not gustatory consciousness, therefore gustatory consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of gustatory consciousness is not gustatory consciousness. Blessed Lord, that nonarising of tactile consciousness is not tactile consciousness, therefore tactile consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of tactile consciousness is not tactile consciousness. Blessed Lord, that nonarising of mental consciousness is not mental consciousness, therefore mental consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of mental consciousness is not mental consciousness.
“Blessed Lord, that nonarising of visually compounded sensory contact is not visually compounded sensory contact, therefore visually compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of visually compounded sensory contact is not visually compounded sensory contact. Blessed Lord, that nonarising of aurally compounded sensory contact is not aurally compounded sensory contact, therefore aurally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of aurally compounded sensory contact is not aurally compounded sensory contact. Blessed Lord, that nonarising of nasally compounded sensory contact is not nasally compounded sensory contact, therefore nasally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of nasally compounded sensory contact is not nasally compounded sensory contact. Blessed Lord, that nonarising of lingually compounded sensory contact is not lingually compounded sensory contact, therefore lingually compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of lingually compounded sensory contact is not lingually compounded sensory contact. Blessed Lord, that nonarising of corporeally compounded sensory contact is not corporeally compounded sensory contact, therefore corporeally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of corporeally compounded sensory contact is not corporeally compounded sensory contact. Blessed Lord, that nonarising of mentally compounded sensory contact is not mentally compounded sensory contact, therefore mentally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of mentally compounded sensory contact is not mentally compounded sensory contact.
“Blessed Lord, that nonarising of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, therefore feelings conditioned by visually compounded sensory contact and nonarising are without duality and cannot be divided into two. If one were to ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, therefore feelings conditioned by aurally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, therefore feelings conditioned by nasally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, therefore feelings conditioned by lingually compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, therefore feelings conditioned by corporeally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact. Blessed Lord, that nonarising of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact, therefore feelings conditioned by mentally compounded sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact.
“Blessed Lord, that nonarising of the earth element is not the earth element, therefore the earth element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the earth element is not the earth element. Blessed Lord, that nonarising of the water element is not the water element, therefore the water element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the water element is not the water element. Blessed Lord, that nonarising of the fire element is not the fire element, therefore the fire element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the fire element is not the fire element. Blessed Lord, that nonarising of the wind element is not the wind element, therefore the wind element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the wind element is not the wind element. Blessed Lord, that nonarising of the space element is not the space element, therefore the space element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the space element is not the space element. Blessed Lord, that nonarising of the consciousness element is not the consciousness element, therefore the consciousness element and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the consciousness element is not the consciousness element.
“Blessed Lord, that nonarising of ignorance is not ignorance, therefore ignorance and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of ignorance is not ignorance. Blessed Lord, that nonarising of formative predispositions is not formative predispositions, therefore formative predispositions and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of formative predispositions is not formative predispositions. Blessed Lord, that nonarising of consciousness is not consciousness, therefore consciousness and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of consciousness is not consciousness. Blessed Lord, that nonarising of name and form is not name and form, therefore name and form and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of name and form is not name and form. Blessed Lord, that nonarising of the six sense fields is not the six sense fields, therefore the six sense fields and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the six sense fields is not the six sense fields. Blessed Lord, that nonarising of sensory contact is not sensory contact, therefore sensory contact and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sensory contact is not sensory contact. Blessed Lord, that nonarising of sensation is not sensation, therefore sensation and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of sensation is not sensation. Blessed Lord, that nonarising of craving is not craving, therefore craving and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of craving is not craving. Blessed Lord, that nonarising of grasping is not grasping, therefore grasping and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of grasping is not grasping. Blessed Lord, that nonarising of the rebirth process is not the rebirth process, therefore the rebirth process and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of the rebirth process is not the rebirth process. Blessed Lord, that nonarising of birth is not birth, therefore birth and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of birth is not birth. Blessed Lord, that nonarising of aging and death is not aging and death, therefore aging and death and nonarising are without duality and cannot be divided into two. If you ask why, Blessed Lord, it is because nonarising is not one, is not two, is not many, and is not something different. For that reason, the nonarising of aging and death is not aging and death.