“Blessed Lord, that perishing of the perfection of generosity is not the perfection of generosity, therefore the perfection of generosity 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 perfection of generosity is not the perfection of generosity. Blessed Lord, that perishing of the perfection of ethical discipline is not the perfection of ethical discipline, therefore the perfection of ethical discipline 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 perfection of ethical discipline is not the perfection of ethical discipline. Blessed Lord, that perishing of the perfection of tolerance is not the perfection of tolerance, therefore the perfection of tolerance 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 perfection of tolerance is not the perfection of tolerance. Blessed Lord, that perishing of the perfection of perseverance is not the perfection of perseverance, therefore the perfection of perseverance 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 perfection of perseverance is not the perfection of perseverance. Blessed Lord, that perishing of the perfection of meditative concentration is not the perfection of meditative concentration, therefore the perfection of meditative concentration 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 perfection of meditative concentration is not the perfection of meditative concentration. Blessed Lord, that perishing of the perfection of wisdom is not the perfection of wisdom, therefore the perfection of wisdom 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 perfection of wisdom is not the perfection of wisdom.
“Blessed Lord, that perishing of the emptiness of internal phenomena is not the emptiness of internal phenomena, therefore the emptiness of internal phenomena 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 emptiness of internal phenomena is not the emptiness of internal phenomena. Blessed Lord, that perishing of the emptiness of external phenomena is not the emptiness of external phenomena, therefore the emptiness of external phenomena 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 emptiness of external phenomena is not the emptiness of external phenomena. Blessed Lord, that perishing 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 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 emptiness of external and internal phenomena is not the emptiness of external and internal phenomena. Blessed Lord, that perishing of the emptiness of emptiness is not the emptiness of emptiness, therefore the emptiness of emptiness 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 emptiness of emptiness is not the emptiness of emptiness. Blessed Lord, that perishing of the emptiness of great extent is not the emptiness of great extent, therefore the emptiness of great extent 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 emptiness of great extent is not the emptiness of great extent. Blessed Lord, that perishing of the emptiness of ultimate reality is not the emptiness of ultimate reality, therefore the emptiness of ultimate reality 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 emptiness of ultimate reality is not the emptiness of ultimate reality. Blessed Lord, that perishing of the emptiness of conditioned phenomena is not the emptiness of conditioned phenomena, therefore the emptiness of conditioned phenomena 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 emptiness of conditioned phenomena is not the emptiness of conditioned phenomena. Blessed Lord, that perishing of the emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena, therefore the emptiness of unconditioned phenomena 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 emptiness of unconditioned phenomena is not the emptiness of unconditioned phenomena. Blessed Lord, that perishing of the emptiness of the unlimited is not the emptiness of the unlimited, therefore the emptiness of the unlimited 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 emptiness of the unlimited is not the emptiness of the unlimited. Blessed Lord, that perishing 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 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 emptiness of that which has neither beginning nor end is not the emptiness of that which has neither beginning nor end. Blessed Lord, that perishing of the emptiness of nonexclusion is not the emptiness of nonexclusion, therefore the emptiness of nonexclusion 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 emptiness of nonexclusion is not the emptiness of nonexclusion. Blessed Lord, that perishing of the emptiness of inherent nature is not the emptiness of inherent nature, therefore the emptiness of inherent nature 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 emptiness of inherent nature is not the emptiness of inherent nature. Blessed Lord, that perishing of the emptiness of all phenomena is not the emptiness of all phenomena, therefore the emptiness of all phenomena 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 emptiness of all phenomena is not the emptiness of all phenomena. Blessed Lord, that perishing of the emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics, therefore the emptiness of intrinsic defining characteristics 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 emptiness of intrinsic defining characteristics is not the emptiness of intrinsic defining characteristics. Blessed Lord, that perishing 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 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 emptiness of that which cannot be apprehended is not the emptiness of that which cannot be apprehended. Blessed Lord, that perishing of the emptiness of nonentities is not the emptiness of nonentities, therefore the emptiness of nonentities 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 emptiness of nonentities is not the emptiness of nonentities. Blessed Lord, that perishing of the emptiness of essential nature is not the emptiness of essential nature, therefore the emptiness of essential nature 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 emptiness of essential nature is not the emptiness of essential nature. Blessed Lord, that perishing 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 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 emptiness of an essential nature of nonentities is not the emptiness of an essential nature of nonentities.
“Blessed Lord, that perishing of the applications of mindfulness is not the applications of mindfulness, therefore the applications of mindfulness 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 applications of mindfulness is not the applications of mindfulness. Blessed Lord, that perishing of the correct exertions is not the correct exertions, therefore the correct exertions 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 correct exertions is not the correct exertions. Blessed Lord, that perishing of the supports for miraculous ability is not the supports for miraculous ability, therefore the supports for miraculous ability 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 supports for miraculous ability is not the supports for miraculous ability. Blessed Lord, that perishing of the faculties is not the faculties, therefore the faculties 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 faculties is not the faculties. Blessed Lord, that perishing of the powers is not the powers, therefore the powers 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 powers is not the powers. Blessed Lord, that perishing of the branches of enlightenment is not the branches of enlightenment, therefore the branches of enlightenment 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 branches of enlightenment is not the branches of enlightenment. Blessed Lord, that perishing of the noble eightfold path is not the noble eightfold path, therefore the noble eightfold path 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 noble eightfold path is not the noble eightfold path.
“Blessed Lord, that perishing of the truths of the noble ones is not the truths of the noble ones, therefore the truths of the noble ones 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 truths of the noble ones is not the truths of the noble ones. Blessed Lord, that perishing of the meditative concentrations is not the meditative concentrations, therefore the meditative concentrations 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 meditative concentrations is not the meditative concentrations. Blessed Lord, that perishing of the immeasurable attitudes is not the immeasurable attitudes, therefore the immeasurable attitudes 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 immeasurable attitudes is not the immeasurable attitudes. Blessed Lord, that perishing of the formless absorptions is not the formless absorptions, therefore the formless absorptions 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 formless absorptions is not the formless absorptions. Blessed Lord, that perishing of the liberations is not the liberations, therefore the liberations 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 liberations is not the liberations. Blessed Lord, that perishing of the serial steps of meditative absorption is not the serial steps of meditative absorption, therefore the serial steps of meditative absorption 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 serial steps of meditative absorption is not the serial steps of meditative absorption. Blessed Lord, that perishing 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 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 emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation. Blessed Lord, that perishing of the extrasensory powers is not the extrasensory powers, therefore the extrasensory powers 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 extrasensory powers is not the extrasensory powers. Blessed Lord, that perishing of the meditative stabilities is not the meditative stabilities, therefore the meditative stabilities 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 meditative stabilities is not the meditative stabilities. Blessed Lord, that perishing of the dhāraṇī gateways is not the dhāraṇī gateways, therefore the dhāraṇī gateways 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 dhāraṇī gateways is not the dhāraṇī gateways. Blessed Lord, that perishing of the powers of the tathāgatas is not the powers of the tathāgatas, therefore the powers of the tathāgatas 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 powers of the tathāgatas is not the powers of the tathāgatas. Blessed Lord, that perishing of the fearlessnesses is not the fearlessnesses, therefore the fearlessnesses 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 fearlessnesses is not the fearlessnesses. Blessed Lord, that perishing of the kinds of exact knowledge is not the kinds of exact knowledge, therefore the kinds of exact knowledge 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 kinds of exact knowledge is not the kinds of exact knowledge. Blessed Lord, that perishing of great loving kindness is not great loving kindness, therefore great loving kindness and perishing are without duality and cannot be divided into two. If one were to 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 great loving kindness is not great loving kindness. Blessed Lord, that perishing of great compassion is not great compassion, therefore great compassion 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 great compassion is not great compassion. Blessed Lord, that perishing of the eighteen distinct qualities of the buddhas is not the distinct qualities of the buddhas, therefore the distinct qualities of the buddhas 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 distinct qualities of the buddhas is not the distinct qualities of the buddhas.
“Blessed Lord, that perishing of knowledge of all the dharmas is not knowledge of all the dharmas,624 therefore knowledge of all the dharmas 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 knowledge of all the dharmas is not knowledge of all the dharmas. Blessed Lord, that perishing 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 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 knowledge of the aspects of the path is not the knowledge of the aspects of the path. Blessed Lord, that perishing of all-aspect omniscience is not all-aspect omniscience, therefore all-aspect omniscience 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 all-aspect omniscience is not all-aspect omniscience.
“Furthermore, Blessed Lord, that which is called ‘physical forms’ is counted a phenomenon without duality and without decline.625 That which is called ‘feelings’ is counted a phenomenon without duality and without decline. That which is called ‘perceptions’ is counted a phenomenon without duality and without decline. That which is called ‘formative predispositions’ is counted a phenomenon without duality and without decline. That which is called ‘consciousness’ is counted a phenomenon without duality and without decline.
“That which is called ‘the eyes’ is counted a phenomenon without duality and without decline. That which is called ‘the ears’ is counted a phenomenon without duality and without decline. That which is called ‘the nose’ is counted a phenomenon without duality and without decline. That which is called ‘the tongue’ is counted a phenomenon without duality and without decline. That which is called ‘the body’ is counted a phenomenon without duality and without decline. That which is called ‘the mental faculty’ is counted a phenomenon without duality and without decline. That which is called ‘sights’ is counted a phenomenon without duality and without decline. That which is called ‘sounds’ is counted a phenomenon without duality and without decline. That which is called ‘odors’ is counted a phenomenon without duality and without decline. That which is called ‘tastes’ is counted a phenomenon without duality and without decline. That which is called ‘tangibles’ is counted a phenomenon without duality and without decline. That which is called ‘mental phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘visual consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘auditory consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘olfactory consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘gustatory consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘tactile consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘mental consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘visually compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘aurally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘nasally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘lingually compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘corporeally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘mentally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by visually compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by aurally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by nasally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by lingually compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by corporeally compounded sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘feelings conditioned by mentally compounded sensory contact’ is counted a phenomenon without duality and without decline.
“That which is called ‘the earth element’ is counted a phenomenon without duality and without decline. That which is called ‘the water element’ is counted a phenomenon without duality and without decline. That which is called ‘the fire element’ is counted a phenomenon without duality and without decline. That which is called ‘the wind element’ is counted a phenomenon without duality and without decline. That which is called ‘the space element’ is counted a phenomenon without duality and without decline. That which is called ‘the consciousness element’ is counted a phenomenon without duality and without decline.
“That which is called ‘ignorance’ is counted a phenomenon without duality and without decline. That which is called ‘formative predispositions’ is counted a phenomenon without duality and without decline. That which is called ‘consciousness’ is counted a phenomenon without duality and without decline. That which is called ‘name and form’ is counted a phenomenon without duality and without decline. That which is called ‘the six sense fields’ is counted a phenomenon without duality and without decline. That which is called ‘sensory contact’ is counted a phenomenon without duality and without decline. That which is called ‘sensation’ is counted a phenomenon without duality and without decline. That which is called ‘craving’ is counted a phenomenon without duality and without decline. That which is called ‘grasping’ is counted a phenomenon without duality and without decline. That which is called ‘the rebirth process’ is counted a phenomenon without duality and without decline. That which is called ‘birth’ is counted a phenomenon without duality and without decline. That which is called ‘aging and death’ is counted a phenomenon without duality and without decline.
“That which is called ‘the perfection of generosity’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of ethical discipline’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of tolerance’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of perseverance’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of meditative concentration’ is counted a phenomenon without duality and without decline. That which is called ‘the perfection of wisdom’ is counted a phenomenon without duality and without decline.
“That which is called ‘the emptiness of internal phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of external phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of external and internal phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of emptiness’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of great extent’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of ultimate reality’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of conditioned phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of unconditioned phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of the unlimited’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of that which has neither beginning nor end’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of nonexclusion’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of inherent nature’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of all phenomena’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of intrinsic defining characteristics’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of that which cannot be apprehended’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of nonentities’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of essential nature’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness of an essential nature of nonentities’ is counted a phenomenon without duality and without decline.
“That which is called ‘the applications of mindfulness’ is counted a phenomenon without duality and without decline. That which is called ‘the correct exertions’ is counted a phenomenon without duality and without decline. That which is called ‘the supports for miraculous ability’ is counted a phenomenon without duality and without decline. That which is called ‘the faculties’ is counted a phenomenon without duality and without decline. That which is called ‘the powers’ is counted a phenomenon without duality and without decline. That which is called ‘the branches of enlightenment’ is counted a phenomenon without duality and without decline. That which is called ‘the noble eightfold path’ is counted a phenomenon without duality and without decline.
“That which is called ‘the truths of the noble ones’ is counted a phenomenon without duality and without decline. That which is called ‘the meditative concentrations’ is counted a phenomenon without duality and without decline. That which is called ‘the immeasurable attitudes’ is counted a phenomenon without duality and without decline. That which is called ‘the formless absorptions’ is counted a phenomenon without duality and without decline. That which is called ‘the liberations’ is counted a phenomenon without duality and without decline. That which is called ‘the serial steps of meditative absorption’ is counted a phenomenon without duality and without decline. That which is called ‘the emptiness, signlessness, and wishlessness gateways to liberation’ is counted a phenomenon without duality and without decline. That which is called ‘the extrasensory powers’ is counted a phenomenon without duality and without decline. That which is called ‘the meditative stabilities’ is counted a phenomenon without duality and without decline. That which is called ‘the dhāraṇī gateways’ is counted a phenomenon without duality and without decline. That which is called ‘the ten powers of the tathāgatas’ is counted a phenomenon without duality and without decline. That which is called ‘the four fearlessnesses’ is counted a phenomenon without duality and without decline. That which is called ‘the four kinds of exact knowledge’ is counted a phenomenon without duality and without decline. That which is called ‘great compassion’ is counted a phenomenon without duality and without decline. That which is called ‘the eighteen distinct qualities of the buddhas’ is counted a phenomenon without duality and without decline.
“That which is called ‘omniscience’ is counted a phenomenon without duality and without decline. That which is called ‘the knowledge of the aspects of the path’ is counted a phenomenon without duality and without decline. That which is called ‘all-aspect omniscience’ is counted a phenomenon without duality and without decline.”
This completes the twelfth chapter from The Perfection of Wisdom in One Hundred Thousand Lines.