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