“It is because the eyes are not one thing and nonarising another. Nonarising itself is the eyes, and the eyes themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the eyes’ is counted as without duality. It is because the ears are not one thing and nonarising another. Nonarising itself is the ears, and the ears themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the ears’ is counted as without duality. It is because the nose is not one thing and nonarising another. Nonarising itself is the nose, and the nose itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the nose’ is counted as without duality. It is because the tongue is not one thing and nonarising another. Nonarising itself is the tongue, and the tongue itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the tongue’ is counted as without duality. It is because the body is not one thing and nonarising another. Nonarising itself is the body, and the body itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the body’ is counted as without duality. It is because the mental faculty is not one thing and nonarising another. Nonarising itself is the mental faculty, and the mental faculty itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the mental faculty’ is counted as without duality.
“It is because sights are not one thing and nonarising another. Nonarising itself is sights, and sights themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘sights’ is counted as without duality. It is because sounds are not one thing and nonarising another. Nonarising itself is sounds, and sounds themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘sounds’ is counted as without duality. It is because odors are not one thing and nonarising another. Nonarising itself is odors, and odors themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘odors’ is counted as without duality. It is because tastes are not one thing and nonarising another. Nonarising itself is tastes, and tastes themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘tastes’ is counted as without duality. It is because tangibles are not one thing and nonarising another. Nonarising itself is tangibles, and tangibles themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘tangibles’ is counted as without duality. It is because mental phenomena are not one thing and nonarising another. Nonarising itself is mental phenomena, and mental phenomena themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘mental phenomena’ is counted as without duality.
“It is because visual consciousness is not one thing and nonarising another. Nonarising itself is visual consciousness, and visual consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘visual consciousness’ is counted as without duality. It is because auditory consciousness is not one thing and nonarising another. Nonarising itself is auditory consciousness, and auditory consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘auditory consciousness’ is counted as without duality. It is because olfactory consciousness is not one thing and nonarising another. Nonarising itself is olfactory consciousness, and olfactory consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘olfactory consciousness’ is counted as without duality. It is because gustatory consciousness is not one thing and nonarising another. Nonarising itself is gustatory consciousness, and gustatory consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘gustatory consciousness’ is counted as without duality. It is because tactile consciousness is not one thing and nonarising another. Nonarising itself is tactile consciousness, and tactile consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘tactile consciousness’ is counted as without duality. It is because mental consciousness is not one thing and nonarising another. Nonarising itself is mental consciousness, and mental consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘mental consciousness’ is counted as without duality.
“It is because visually compounded sensory contact is not one thing and nonarising another. Nonarising itself is visually compounded sensory contact, and visually compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘visually compounded sensory contact’ is counted as without duality. It is because aurally compounded sensory contact is not one thing and nonarising another. Nonarising itself is aurally compounded sensory contact, and aurally compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘aurally compounded sensory contact’ is counted as without duality. It is because nasally compounded sensory contact is not one thing and nonarising another. Nonarising itself is nasally compounded sensory contact, and nasally compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘nasally compounded sensory contact’ is counted as without duality. It is because lingually compounded sensory contact is not one thing and nonarising another. Nonarising itself is lingually compounded sensory contact, and lingually compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘lingually compounded sensory contact’ is counted as without duality. It is because corporeally compounded sensory contact is not one thing and nonarising another. Nonarising itself is corporeally compounded sensory contact, and corporeally compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘corporeally compounded sensory contact’ is counted as without duality. It is because mentally compounded sensory contact is not one thing and nonarising another. Nonarising itself is mentally compounded sensory contact, and mentally compounded sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘mentally compounded sensory contact’ is counted as without duality.
“It is because feelings conditioned by visually compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by visually compounded sensory contact, and feelings conditioned by visually compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by visually compounded sensory contact’ is counted as without duality. It is because feelings conditioned by aurally compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by aurally compounded sensory contact, and feelings conditioned by aurally compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by aurally compounded sensory contact’ is counted as without duality. It is because feelings conditioned by nasally compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by nasally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by nasally compounded sensory contact’ is counted as without duality. It is because feelings conditioned by lingually compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by lingually compounded sensory contact, and feelings conditioned by lingually compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by lingually compounded sensory contact’ is counted as without duality. It is because feelings conditioned by corporeally compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by corporeally compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by corporeally compounded sensory contact’ is counted as without duality. It is because feelings conditioned by mentally compounded sensory contact are not one thing and nonarising another. Nonarising itself is feelings conditioned by mentally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘feelings conditioned by mentally compounded sensory contact’ is counted as without duality.
“It is because the earth element is not one thing and nonarising another. Nonarising itself is the earth element, and the earth element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the earth element’ is counted as without duality. It is because the water element is not one thing and nonarising another. Nonarising itself is the water element, and the water element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the water element’ is counted as without duality. It is because the fire element is not one thing and nonarising another. Nonarising itself is the fire element, and the fire element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the fire element’ is counted as without duality. It is because the wind element is not one thing and nonarising another. Nonarising itself is the wind element, and the wind element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the wind element’ is counted as without duality. It is because the space element is not one thing and nonarising another. Nonarising itself is the space element, and the space element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the space element’ is counted as without duality. It is because the consciousness element is not one thing and nonarising another. Nonarising itself is the consciousness element, and the consciousness element itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the consciousness element’ is counted as without duality.
“It is because ignorance is not one thing and nonarising another. Nonarising itself is ignorance, and ignorance itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘ignorance’ is counted as without duality. It is because formative predispositions are not one thing and nonarising another. Nonarising itself is formative predispositions, and formative predispositions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘formative predispositions’ is counted as without duality. It is because consciousness is not one thing and nonarising another. Nonarising itself is consciousness, and consciousness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘consciousness’ is counted as without duality. It is because name and form are not one thing and nonarising another. Nonarising itself is name and form, and name and form themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘name and form’ is counted as without duality. It is because the six sense fields are not one thing and nonarising another. Nonarising itself is the six sense fields, and the six sense fields themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the six sense fields’ is counted as without duality. It is because sensory contact is not one thing and nonarising another. Nonarising itself is sensory contact, and sensory contact itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘sensory contact’ is counted as without duality. It is because sensation is not one thing and nonarising another. Nonarising itself is sensation, and sensation itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘sensation’ is counted as without duality. It is because craving is not one thing and nonarising another. Nonarising itself is craving, and craving itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘craving’ is counted as without duality. It is because grasping is not one thing and nonarising another. Nonarising itself is grasping, and grasping itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘grasping’ is counted as without duality. It is because the rebirth process is not one thing and nonarising another. Nonarising itself is the rebirth process, and the rebirth process itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the rebirth process’ is counted as without duality. It is because birth is not one thing and nonarising another. Nonarising itself is birth, and birth itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘birth’ is counted as without duality. It is because aging and death are not one thing and nonarising another. Nonarising itself is aging and death, and aging and death themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘aging and death’ is counted as without duality.
“It is because the perfection of generosity is not one thing and nonarising another. Nonarising itself is the perfection of generosity, and the perfection of generosity itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of generosity’ is counted as without duality. It is because the perfection of ethical discipline is not one thing and nonarising another. Nonarising itself is the perfection of ethical discipline, and the perfection of ethical discipline itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of ethical discipline’ is counted as without duality. It is because the perfection of tolerance is not one thing and nonarising another. Nonarising itself is the perfection of tolerance, and the perfection of tolerance itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of tolerance’ is counted as without duality. It is because the perfection of perseverance is not one thing and nonarising another. Nonarising itself is the perfection of perseverance, and the perfection of perseverance itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of perseverance’ is counted as without duality. It is because the perfection of meditative concentration is not one thing and nonarising another. Nonarising itself is the perfection of meditative concentration, and the perfection of meditative concentration itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of meditative concentration’ is counted as without duality. It is because the perfection of wisdom is not one thing and nonarising another. Nonarising itself is the perfection of wisdom, and the perfection of wisdom itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the perfection of wisdom’ is counted as without duality.
“It is because the emptiness of internal phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of internal phenomena, and the emptiness of internal phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of internal phenomena’ is counted as without duality. It is because the emptiness of external phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of external phenomena, and the emptiness of external phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of external phenomena’ is counted as without duality. It is because the emptiness of external and internal phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of external and internal phenomena, and the emptiness of external and internal phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of external and internal phenomena’ is counted as without duality. It is because the emptiness of emptiness is not one thing and nonarising another. Nonarising itself is the emptiness of emptiness, and the emptiness of emptiness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of emptiness’ is counted as without duality. It is because the emptiness of great extent is not one thing and nonarising another. Nonarising itself is the emptiness of great extent, and the emptiness of great extent itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of great extent’ is counted as without duality. It is because the emptiness of ultimate reality is not one thing and nonarising another. Nonarising itself is the emptiness of ultimate reality, and the emptiness of ultimate reality itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of ultimate reality’ is counted as without duality. It is because the emptiness of conditioned phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of conditioned phenomena, and the emptiness of conditioned phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of conditioned phenomena’ is counted as without duality. It is because the emptiness of unconditioned phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of unconditioned phenomena, and the emptiness of unconditioned phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of unconditioned phenomena’ is counted as without duality. It is because the emptiness of the unlimited is not one thing and nonarising another. Nonarising itself is the emptiness of the unlimited, and the emptiness of the unlimited itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of the unlimited’ is counted as without duality. It is because the emptiness of that which has neither beginning nor end is not one thing and nonarising another. Nonarising itself is the emptiness of that which has neither beginning nor end, and the emptiness of that which has neither beginning nor end itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of that which has neither beginning nor end’ is counted as without duality. It is because the emptiness of nonexclusion is not one thing and nonarising another. Nonarising itself is the emptiness of nonexclusion, and the emptiness of nonexclusion itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of nonexclusion’ is counted as without duality. It is because the emptiness of inherent nature is not one thing and nonarising another. Nonarising itself is the emptiness of inherent nature, and the emptiness of inherent nature itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of inherent nature’ is counted as without duality. It is because the emptiness of all phenomena is not one thing and nonarising another. Nonarising itself is the emptiness of all phenomena, and the emptiness of all phenomena itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of all phenomena’ is counted as without duality. It is because the emptiness of intrinsic defining characteristics is not one thing and nonarising another. Nonarising itself is the emptiness of intrinsic defining characteristics, and the emptiness of intrinsic defining characteristics itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of intrinsic defining characteristics’ is counted as without duality. It is because the emptiness of that which cannot be apprehended is not one thing and nonarising another. Nonarising itself is the emptiness of that which cannot be apprehended, and the emptiness of that which cannot be apprehended itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of that which cannot be apprehended’ is counted as without duality. It is because the emptiness of nonentities is not one thing and nonarising another. Nonarising itself is the emptiness of nonentities, and the emptiness of nonentities itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of nonentities’ is counted as without duality. It is because the emptiness of essential nature is not one thing and nonarising another. Nonarising itself is the emptiness of essential nature, and the emptiness of essential nature itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of essential nature’ is counted as without duality. It is because the emptiness of an essential nature of nonentities is not one thing and nonarising another. Nonarising itself is the emptiness of an essential nature of nonentities, and the emptiness of an essential nature of nonentities itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness of an essential nature of nonentities’ is counted as without duality.
“It is because the applications of mindfulness are not one thing and nonarising another. Nonarising itself is the applications of mindfulness, and the applications of mindfulness themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the applications of mindfulness’ is counted as without duality. It is because the correct exertions are not one thing and nonarising another. Nonarising itself is the correct exertions, and the correct exertions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the correct exertions’ is counted as without duality. It is because the supports for miraculous ability are not one thing and nonarising another. Nonarising itself is the supports for miraculous ability, and the supports for miraculous ability themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the supports for miraculous ability’ is counted as without duality. It is because the faculties are not one thing and nonarising another. Nonarising itself is the faculties, and the faculties themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the faculties’ is counted as without duality. It is because the powers are not one thing and nonarising another. Nonarising itself is the powers, and the powers themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the powers’ is counted as without duality. It is because the branches of enlightenment are not one thing and nonarising another. Nonarising itself is the branches of enlightenment. and the branches of enlightenment themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the branches of enlightenment’ is counted as without duality. It is because the noble eightfold path is not one thing and nonarising another. Nonarising itself is the noble eightfold path, and the noble eightfold path itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the noble eightfold path’ is counted as without duality.
“It is because the truths of the noble ones are not one thing and nonarising another. Nonarising itself is the truths of the noble ones, and the truths of the noble ones themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the truths of the noble ones’ is counted as without duality. It is because the meditative concentrations are not one thing and nonarising another. Nonarising itself is the meditative concentrations, and the meditative concentrations themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the meditative concentrations’ is counted as without duality. It is because the immeasurable attitudes are not one thing and nonarising another. Nonarising itself is the immeasurable attitudes, and the immeasurable attitudes themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the immeasurable attitudes’ is counted as without duality. It is because the formless absorptions are not one thing and nonarising another. Nonarising itself is the formless absorptions, and the formless absorptions themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the formless absorptions’ is counted as without duality. It is because the liberations are not one thing and nonarising another. Nonarising itself is the liberations, and the liberations themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the liberations’ is counted as without duality. It is because the serial steps of meditative absorption are not one thing and nonarising another. Nonarising itself is the serial steps of meditative absorption, and the serial steps of meditative absorption themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the serial steps of meditative absorption’ is counted as without duality. It is because the emptiness, signlessness, and wishlessness gateways to liberation are not one thing and nonarising another. Nonarising itself is the emptiness, signlessness, and wishlessness gateways to liberation, and the emptiness, signlessness, and wishlessness gateways to liberation themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the emptiness, signlessness, and wishlessness gateways to liberation’ is counted as without duality. It is because the extrasensory powers are not one thing and nonarising another. Nonarising itself is the extrasensory powers, and the extrasensory powers themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the extrasensory powers’ is counted as without duality. It is because the meditative stabilities are not one thing and nonarising another. Nonarising itself is the meditative stabilities, and the meditative stabilities themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the meditative stabilities’ is counted as without duality. It is because the dhāraṇī gateways are not one thing and nonarising another. Nonarising itself is the dhāraṇī gateways, and the dhāraṇī gateways themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the dhāraṇī gateways’ is counted as without duality.
“It is because the powers of the tathāgatas are not one thing and nonarising another. Nonarising itself is the powers of the tathāgatas, and the powers of the tathāgatas themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the powers of the tathāgatas’ is counted as without duality. It is because the fearlessnesses are not one thing and nonarising another. Nonarising itself is the fearlessnesses, and the fearlessnesses themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the fearlessnesses’ is counted as without duality. It is because the kinds of exact knowledge are not one thing and nonarising another. Nonarising itself is the kinds of exact knowledge, and the kinds of exact knowledge themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the kinds of exact knowledge’ is counted as without duality. It is because great loving kindness is not one thing and nonarising another. Nonarising itself is great loving kindness, and great loving kindness itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘great loving kindness’ is counted as without duality. It is because great compassion is not one thing and nonarising another. Nonarising itself is great compassion, and great compassion itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘great compassion’ is counted as without duality. It is because the distinct qualities of the buddhas are not one thing and nonarising another. Nonarising itself is the distinct qualities of the buddhas, and the distinct qualities of the buddhas themselves are nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the distinct qualities of the buddhas’ is counted as without duality.
“It is because the fruit of having entered the stream is not one thing and nonarising another. Nonarising itself is the fruit of having entered the stream, and the fruit of having entered the stream itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the fruit of having entered the stream’ is counted as without duality. It is because the fruit of once-returner is not one thing and nonarising another. Nonarising itself is the fruit of once-returner, and the fruit of once-returner itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the fruit of once-returner’ is counted as without duality. It is because the fruit of non-returner is not one thing and nonarising another. Nonarising itself is the fruit of non-returner, and the fruit of non-returner itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the fruit of non-returner’ is counted as without duality. It is because arhatship is not one thing and nonarising another. Nonarising itself is arhatship, and arhatship itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘arhatship’ is counted as without duality. It is because individual enlightenment is not one thing and nonarising another. Nonarising itself is individual enlightenment, and individual enlightenment itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘individual enlightenment’ is counted as without duality. It is because the knowledge of the aspects of the path is not one thing and nonarising another. Nonarising itself is the knowledge of the aspects of the path, and the knowledge of the aspects of the path itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘the knowledge of the aspects of the path’ is counted as without duality. It is because all-aspect omniscience is not one thing and nonarising another. Nonarising itself is all-aspect omniscience, and all-aspect omniscience itself is nonarising. For that reason, Venerable Śāradvatīputra, that which is called ‘all-aspect omniscience’ is counted as without duality.”
Venerable Subhūti then said to the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom and investigate those phenomena accordingly, then, because of utter purity, they see the nonarising of physical forms, because of utter purity they see the nonarising of feelings, because of utter purity they see the nonarising of perceptions,, because of utter purity they see the nonarising of formative predispositions,, and because of utter purity they see the nonarising of consciousness.
“Because of utter purity they see the nonarising of the eyes, because of utter purity they see the nonarising of the ears, because of utter purity they see the nonarising of the nose, because of utter purity they see the nonarising of the tongue, because of utter purity they see the nonarising of the body, and because of utter purity they see the nonarising of the mental faculty. Because of utter purity they see the nonarising of sights, because of utter purity they see the nonarising of sounds, because of utter purity they see the nonarising of odors, because of utter purity they see the nonarising of tastes, because of utter purity they see the nonarising of tangibles, and because of utter purity they see the nonarising of mental phenomena. Because of utter purity they see the nonarising of visual consciousness, because of utter purity they see the nonarising of auditory consciousness, because of utter purity they see the nonarising of olfactory consciousness, because of utter purity they see the nonarising of gustatory consciousness, because of utter purity they see the nonarising of tactile consciousness, and because of utter purity they see the nonarising of mental consciousness. Because of utter purity they see the nonarising of visually compounded sensory contact, because of utter purity they see the nonarising of aurally compounded sensory contact, because of utter purity they see the nonarising of nasally compounded sensory contact, because of utter purity they see the nonarising of lingually compounded sensory contact, because of utter purity they see the nonarising of corporeally compounded sensory contact, and because of utter purity they see the nonarising of mentally compounded sensory contact. Because of utter purity they see the nonarising of feelings conditioned by visually compounded sensory contact, because of utter purity they see the nonarising of feelings conditioned by aurally compounded sensory contact, because of utter purity they see the nonarising of feelings conditioned by nasally compounded sensory contact, because of utter purity they see the nonarising of feelings conditioned by lingually compounded sensory contact, because of utter purity they see the nonarising of feelings conditioned by corporeally compounded sensory contact, and because of utter purity they see the nonarising of feelings conditioned by mentally compounded sensory contact.
“Because of utter purity they see the nonarising of the earth element, because of utter purity they see the nonarising of the water element, because of utter purity they see the nonarising of the fire element, because of utter purity they see the nonarising of the wind element, because of utter purity they see the nonarising of the space element, and because of utter purity they see the nonarising of the consciousness element.
“Because of utter purity they see the nonarising of ignorance, because of utter purity they see the nonarising of formative predispositions, because of utter purity they see the nonarising of consciousness, because of utter purity they see the nonarising of name and form, because of utter purity they see the nonarising of the six sense fields, because of utter purity they see the nonarising of sensory contact, because of utter purity they see the nonarising of sensation, because of utter purity they see the nonarising of craving, because of utter purity they see the nonarising of grasping, because of utter purity they see the nonarising of the rebirth process, because of utter purity they see the nonarising of birth, and because of utter purity they see the nonarising of aging and death.
“Because of utter purity they see the nonarising of the perfection of generosity, because of utter purity they see the nonarising of the perfection of ethical discipline, because of utter purity they see the nonarising of the perfection of tolerance, because of utter purity they see the nonarising of the perfection of perseverance, because of utter purity they see the nonarising of the perfection of meditative concentration, and because of utter purity they see the nonarising of the perfection of wisdom.