“Subhūti,” replied the Blessed One, “here, when bodhisattva great beings practice the perfection of wisdom, they do not cultivate ‘physical forms are entities,’ do not cultivate ‘feelings are entities,’ do not cultivate ‘perceptions are entities,’ do not cultivate ‘formative predispositions are entities,’ and do not cultivate ‘consciousness is an entity’; do not cultivate ‘the eyes are entities,’ do not cultivate ‘the ears are entities,’ do not cultivate ‘the nose is an entity,’ do not cultivate ‘the tongue is an entity,’ do not cultivate ‘the body is an entity,’ and do not cultivate ‘the mental faculty is an entity’; do not cultivate ‘sights are entities,’ do not cultivate ‘sounds are entities,’ do not cultivate ‘odors are entities,’ do not cultivate ‘tastes are entities,’ do not cultivate ‘tangibles are entities,’ and do not cultivate ‘‘mental phenomena are entities’; do not cultivate ‘visual consciousness is an entity,’ do not cultivate ‘auditory consciousness is an entity,’ do not cultivate ‘olfactory consciousness is an entity,’ do not cultivate ‘gustatory consciousness is an entity,’ do not cultivate ‘tactile consciousness is an entity,’ and do not cultivate ‘mental consciousness is an entity’; do not cultivate ‘visually compounded sensory contact is an entity,’ do not cultivate ‘aurally compounded sensory contact is an entity,’ do not cultivate ‘nasally compounded sensory contact is an entity,’ do not cultivate ‘lingually compounded sensory contact is an entity,’ do not cultivate ‘corporeally compounded sensory contact is an entity,’ and do not cultivate ‘mentally compounded sensory contact is an entity’; do not cultivate ‘feelings conditioned by visually compounded sensory contact are entities,’ do not cultivate ‘feelings conditioned by aurally compounded sensory contact are entities,’ do not cultivate ‘feelings conditioned by nasally compounded sensory contact are entities,’ do not cultivate ‘feelings conditioned by lingually compounded sensory contact are entities,’ do not cultivate ‘feelings conditioned by corporeally compounded sensory contact are entities,’ and do not cultivate ‘‘feelings conditioned by mentally compounded sensory contact are entities’; do not cultivate ‘the earth element is an entity,’ do not cultivate ‘the water element is an entity,’ do not cultivate ‘the fire element is an entity,’ do not cultivate ‘the wind element is an entity,’ do not cultivate ‘the space element is an entity,’ and do not cultivate ‘the consciousness element is an entity’; do not cultivate ‘the links of dependent origination are entities,’ do not cultivate ‘ignorance is an entity,’ do not cultivate ‘formative predispositions are entities,’ do not cultivate ‘consciousness is an entity,’ do not cultivate ‘name and form are entities,’ do not cultivate ‘the six sense fields are entities,’ do not cultivate ‘sensory contact is an entity,’ do not cultivate ‘sensation is an entity,’ do not cultivate ‘craving is an entity,’ do not cultivate ‘grasping is an entity,’ do not cultivate ‘the rebirth process is an entity,’ do not cultivate ‘birth is an entity,’ do not cultivate ‘aging and death are entities,’ do not cultivate ‘adoption is an entity,’ and do not cultivate ‘exclusion is an entity’; do not cultivate ‘the first meditative concentration is an entity,’ do not cultivate ‘the second meditative concentration is an entity,’ do not cultivate ‘the third meditative concentration is an entity,’ do not cultivate ‘the fourth meditative concentration is an entity,’ do not cultivate ‘loving kindness is an entity,’ do not cultivate ‘compassion is an entity,’ do not cultivate ‘empathetic joy is an entity,’ do not cultivate ‘equanimity is an entity,’ do not cultivate ‘the sphere of infinite space is an entity,’ do not cultivate ‘the sphere of infinite consciousness is an entity,’ do not cultivate ‘the sphere of nothing-at-all is an entity,’ and do not cultivate ‘the sphere of neither perception nor nonperception is an entity’; do not cultivate ‘the recollection of the Buddha is an entity,’ do not cultivate ‘the recollection of the Dharma is an entity,’ do not cultivate ‘the recollection of the Saṅgha is an entity,’ do not cultivate ‘the recollection of ethical discipline is an entity,’ do not cultivate ‘the recollection of giving away is an entity,’ and do not cultivate ‘the recollection of the gods is an entity’; do not cultivate ‘the recollection of disillusionment is an entity,’ do not cultivate ‘the recollection of the breath moving in and out is an entity,’ do not cultivate ‘the recollection of death is an entity,’ and do not cultivate ‘the recollection of the body is an entity’; do not cultivate ‘the perception of impermanence is an entity,’ do not cultivate ‘the perception of suffering is an entity,’ do not cultivate ‘the perception of selflessness is an entity,’ do not cultivate ‘the perception of unattractiveness is an entity,’ and do not cultivate ‘the perception of nonentities is an entity’; do not cultivate ‘the perception of the self is an entity,’ do not cultivate ‘the perception of a being is an entity,’ do not cultivate ‘the perception of a life is an entity,’ do not cultivate ‘the perception of a creature is an entity,’ do not cultivate ‘the perception of one who lives is an entity,’ do not cultivate ‘the perception of a person is an entity,’ do not cultivate ‘the perception of an individual is an entity,’ do not cultivate ‘the perception of one born of Manu is an entity,’ do not cultivate ‘a child of Manu is an entity,’ do not cultivate ‘the perception of an agent is an entity,’ do not cultivate ‘the perception of an experiencer is an entity,’ do not cultivate ‘the perception of a knower is an entity,’ and do not cultivate ‘the perception of a viewer is an entity’; do not cultivate ‘the perception of permanence is an entity,’ do not cultivate ‘the perception of happiness is an entity,’ do not cultivate ‘the perception of the pleasant is an entity,’ and do not cultivate ‘the perception of self is an entity’; do not cultivate ‘the applications of mindfulness are entities,’ do not cultivate ‘the correct exertions are entities,’ do not cultivate ‘the supports for miraculous ability are entities,’ do not cultivate ‘the faculties are entities,’ do not cultivate ‘the powers are entities,’ do not cultivate ‘the branches of enlightenment are entities,’ and do not cultivate ‘the path is an entity’; do not cultivate ‘the meditative stability of emptiness is an entity,’ do not cultivate ‘the meditative stability of signlessness is an entity,’ and do not cultivate ‘the meditative stability of wishlessness is an entity’; do not cultivate ‘the eight liberations are entities,’ do not cultivate ‘the nine serial steps of meditative absorption are entities,’ do not cultivate ‘the meditative stability with an initial mental application and with a sustained mental application is an entity,’ do not cultivate ‘the meditative stability without an initial mental application but with a sustained mental application is an entity,’ and do not cultivate ‘the meditative stability without an initial mental application and without a sustained mental application is an entity’; do not cultivate ‘the noble truth of suffering is an entity,’ do not cultivate ‘the noble truth of origination is an entity,’ do not cultivate ‘the noble truth of cessation is an entity,’ and do not cultivate ‘the noble truth of the path is an entity’; do not cultivate ‘the knowledge of suffering is an entity,’ do not cultivate ‘the knowledge of origination is an entity,’ do not cultivate ‘the knowledge of cessation is an entity,’ do not cultivate ‘the knowledge of the path is an entity,’ do not cultivate ‘the knowledge of extinction is an entity,’ do not cultivate ‘the knowledge that they will not arise again is an entity,’ do not cultivate ‘the knowledge of phenomena is an entity,’ do not cultivate ‘the knowledge of the subsequent is an entity,’ do not cultivate ‘the knowledge of the conventional is an entity,’ do not cultivate ‘the knowledge that is masterful is an entity,’ and do not cultivate ‘the knowledge of sound as it is, is an entity’; do not cultivate ‘the perfection of generosity is an entity,’ do not cultivate ‘the perfection of ethical discipline is an entity,’ do not cultivate ‘the perfection of tolerance is an entity,’ do not cultivate ‘the perfection of perseverance is an entity,’ do not cultivate ‘the perfection of meditative concentration is an entity,’ and do not cultivate ‘the perfection of wisdom is an entity’; do not cultivate ‘the emptiness of internal phenomena is an entity,’ do not cultivate ‘the emptiness of external phenomena is an entity,’ do not cultivate ‘the emptiness of external and internal phenomena is an entity,’ do not cultivate ‘the emptiness of emptiness is an entity,’ do not cultivate ‘the emptiness of great extent is an entity,’ do not cultivate ‘the emptiness of ultimate reality is an entity,’ do not cultivate ‘the emptiness of conditioned phenomena is an entity,’ do not cultivate ‘the emptiness of unconditioned phenomena is an entity,’ do not cultivate ‘the emptiness of the unlimited is an entity,’ do not cultivate ‘the emptiness of that which has neither beginning nor end is an entity,’ do not cultivate ‘the emptiness of nonexclusion is an entity,’ do not cultivate ‘the emptiness of inherent nature is an entity,’ do not cultivate ‘the emptiness of all phenomena is an entity,’ do not cultivate ‘the emptiness of intrinsic defining characteristics is an entity,’ do not cultivate ‘the emptiness of that which cannot be apprehended is an entity,’ do not cultivate ‘the emptiness of nonentities is an entity,’ do not cultivate ‘the emptiness of essential nature is an entity,’ and do not cultivate ‘the emptiness of an essential nature of nonentities is an entity’; do not cultivate ‘the six extrasensory powers are entities,’ do not cultivate ‘all the meditative stabilities are entities,’ do not cultivate ‘all the dhāraṇī gateways are entities,’ do not cultivate ‘the ten powers of the tathāgatas are entities,’ do not cultivate ‘the four fearlessnesses are entities,’ do not cultivate ‘the four kinds of exact knowledge are entities,’ do not cultivate ‘the eighteen distinct qualities of the buddhas are entities,’ do not cultivate ‘great loving kindness is an entity,’ and do not cultivate ‘great compassion is an entity’; and do not cultivate ‘the fruit of having entered the stream is an entity,’ do not cultivate ‘the fruit of once-returner is an entity,’ do not cultivate ‘the fruit of non-returner is an entity,’ do not cultivate ‘arhatship is an entity,’ do not cultivate ‘individual enlightenment is an entity,’ do not cultivate ‘the knowledge of the aspects of the path is an entity,’ do not cultivate ‘all-aspect omniscience is an entity,’ and do not cultivate ‘the abandonment of all the afflicted mental states and their connecting propensities is an entity.’
“If you ask why, Subhūti, it is because those who have the perception of entities do not cultivate the perfection of wisdom. Those who have the perception of entities do not cultivate the perfection of meditative concentration. Those who have the perception of entities do not cultivate the perfection of perseverance. Those who have the perception of entities do not cultivate the perfection of tolerance. Those who have the perception of entities do not cultivate the perfection of ethical discipline. Those who have the perception of entities do not cultivate the perfection of generosity.
“Those who have the perception of entities do not cultivate the emptiness of internal phenomena. Those who have the perception of entities do not cultivate the emptiness of external phenomena. Those who have the perception of entities do not cultivate the emptiness of external and internal phenomena. Those who have the perception of entities do not cultivate the emptiness of emptiness. Those who have the perception of entities do not cultivate the emptiness of great extent. Those who have the perception of entities do not cultivate the emptiness of ultimate reality. Those who have the perception of entities do not cultivate the emptiness of conditioned phenomena. Those who have the perception of entities do not cultivate the emptiness of unconditioned phenomena. Those who have the perception of entities do not cultivate the emptiness of the unlimited. Those who have the perception of entities do not cultivate the emptiness of that which has neither beginning nor end. Those who have the perception of entities do not cultivate the emptiness of nonexclusion. Those who have the perception of entities do not cultivate the emptiness of inherent nature. Those who have the perception of entities do not cultivate the emptiness of all phenomena. Those who have the perception of entities do not cultivate the emptiness of intrinsic defining characteristics. Those who have the perception of entities do not cultivate the emptiness of that which cannot be apprehended. Those who have the perception of entities do not cultivate the emptiness of nonentities. Those who have the perception of entities do not cultivate the emptiness of essential nature. Those who have the perception of entities do not cultivate the emptiness of an essential nature of nonentities.
“Those who have the perception of entities do not cultivate the six extrasensory powers. Those who have the perception of entities do not cultivate all the meditative stabilities. Those who have the perception of entities do not cultivate all the dhāraṇī gateways. Those who have the perception of entities do not cultivate the ten powers of the tathāgatas. Those who have the perception of entities do not cultivate the four fearlessnesses. Those who have the perception of entities do not cultivate the four kinds of exact knowledge. Those who have the perception of entities do not cultivate the distinct qualities of the buddhas. Those who have the perception of entities do not cultivate great loving kindness. Those who have the perception of entities do not cultivate great compassion.
“Those who have the perception of entities do not cultivate the fruit of having entered the stream. Those who have the perception of entities do not cultivate the fruit of once-returner. Those who have the perception of entities do not cultivate the fruit of non-returner. Those who have the perception of entities do not cultivate arhatship. Those who have the perception of entities do not cultivate individual enlightenment. Those who have the perception of entities do not cultivate the knowledge of the aspects of the path. Those who have the perception of entities do not cultivate all-aspect omniscience. Those who have the perception of entities do not cultivate the abandonment of all the afflicted mental states and their connecting propensities.
“If you ask why, it is because in the perception of themselves as an entity they have become attached to the two extremes.1155 They are those who perceive of themselves, and have become attached to the two extremes, in generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; in the six extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, great loving kindness, and great compassion; and in the fruit of having entered the stream, the fruit of once-returner, the fruit of non-returner, arhatship, individual enlightenment, the knowledge of the aspects of the path, all-aspect omniscience, and the abandonment of all the afflicted mental states and their connecting propensities. Those who have become attached to the two extremes are not liberated.
“If you ask why, Subhūti, it is because those who perceive an entity are without generosity, are without ethical discipline, are without tolerance, are without perseverance, are without meditative concentration, and are without wisdom; they are without the path, are without transcendent knowledge, are without attainment, are without clear realization, and are without concordant patience. They do not comprehend physical forms, do not comprehend feelings, do not comprehend perceptions, do not comprehend formative predispositions, and do not comprehend consciousness; do not comprehend the eyes, do not comprehend the ears, do not comprehend the nose, do not comprehend the tongue, do not comprehend the body, do not comprehend the mental faculty, do not comprehend sights, do not comprehend sounds, do not comprehend odors, do not comprehend tastes, do not comprehend tangibles, do not comprehend mental phenomena, do not comprehend visual consciousness, do not comprehend auditory consciousness, do not comprehend olfactory consciousness, do not comprehend gustatory consciousness, do not comprehend tactile consciousness, and do not comprehend mental consciousness; do not comprehend visually compounded sensory contact, do not comprehend aurally compounded sensory contact, do not comprehend nasally compounded sensory contact, do not comprehend lingually compounded sensory contact, do not comprehend corporeally compounded sensory contact, do not comprehend mentally compounded sensory contact, do not comprehend feelings conditioned by visually compounded sensory contact, do not comprehend feelings conditioned by aurally compounded sensory contact, do not comprehend feelings conditioned by nasally compounded sensory contact, do not comprehend feelings conditioned by lingually compounded sensory contact, do not comprehend feelings conditioned by corporeally compounded sensory contact, and do not comprehend feelings conditioned by mentally compounded sensory contact; do not comprehend the earth element, do not comprehend the water element, do not comprehend the fire element, do not comprehend the wind element, do not comprehend the space element, and do not comprehend the consciousness element; do not comprehend the links of dependent origination, do not comprehend ignorance, do not comprehend formative predispositions, do not comprehend consciousness, do not comprehend name and form, do not comprehend the six sense fields, do not comprehend sensory contact, do not comprehend sensation, do not comprehend craving, do not comprehend grasping, do not comprehend the rebirth process, do not comprehend birth, do not comprehend aging and death, do not comprehend adoption, and do not comprehend exclusion; do not comprehend the first meditative concentration, do not comprehend the second meditative concentration, do not comprehend the third meditative concentration, do not comprehend the fourth meditative concentration, do not comprehend loving kindness, do not comprehend compassion, do not comprehend empathetic joy, do not comprehend equanimity, do not comprehend the sphere of infinite space, do not comprehend the sphere of infinite consciousness, do not comprehend the sphere of nothing-at-all, and do not comprehend the sphere of neither perception nor nonperception; do not comprehend the recollection of the Buddha, do not comprehend the recollection of the Dharma, do not comprehend the recollection of the Saṅgha, do not comprehend the recollection of ethical discipline, do not comprehend the recollection of giving away, and do not comprehend the recollection of the gods; do not comprehend the recollection of disillusionment, do not comprehend the recollection of the breath moving in and out, do not comprehend the recollection of death, and do not comprehend the recollection of the body; do not comprehend the perception of impermanence, do not comprehend the perception of suffering, do not comprehend the perception of selflessness, do not comprehend the perception of unattractiveness, and do not comprehend the perception of nonentities; do not comprehend the perception of the self, do not comprehend the perception of a being, do not comprehend the perception of a life, do not comprehend the perception of a creature, do not comprehend the perception of one who lives, do not comprehend the perception of a person, do not comprehend the perception of an individual, do not comprehend the perception of one born of Manu, do not comprehend a child of Manu, do not comprehend the perception of an agent, do not comprehend the perception of an experiencer, do not comprehend the perception of a knower, and do not comprehend the perception of a viewer; do not comprehend the perception of permanence, do not comprehend the perception of happiness, do not comprehend the perception of the pleasant, and do not comprehend the perception of self; do not comprehend the applications of mindfulness, do not comprehend the correct exertions, do not comprehend the supports for miraculous ability, do not comprehend the faculties, do not comprehend the powers, do not comprehend the branches of enlightenment, and do not comprehend the path; do not comprehend the meditative stability of emptiness, do not comprehend the meditative stability of signlessness, and do not comprehend the meditative stability of wishlessness; do not comprehend the liberations, do not comprehend the serial steps of meditative absorption, do not comprehend the meditative stability with an initial mental application and with a sustained mental application, do not comprehend the meditative stability without an initial mental application but with a sustained mental application, and do not comprehend the meditative stability without an initial mental application and without a sustained mental application; do not comprehend the noble truth of suffering, do not comprehend the noble truth of origination, do not comprehend the noble truth of cessation, and do not comprehend the noble truth of the path; do not comprehend the knowledge of the noble truth of suffering, do not comprehend the knowledge of origination, do not comprehend the knowledge of cessation, do not comprehend the knowledge of the path, do not comprehend the knowledge of extinction, do not comprehend the knowledge that they will not arise again, do not comprehend the knowledge of phenomena, do not comprehend the knowledge of the subsequent, do not comprehend the knowledge of the conventional, do not comprehend the knowledge that is masterful, and do not comprehend the knowledge of sound as it is; do not comprehend the perfection of generosity, do not comprehend the perfection of ethical discipline, do not comprehend the perfection of tolerance, do not comprehend the perfection of perseverance, do not comprehend the perfection of meditative concentration, and do not comprehend the perfection of wisdom; do not comprehend the emptiness of internal phenomena, do not comprehend the emptiness of external phenomena, do not comprehend the emptiness of external and internal phenomena, do not comprehend the emptiness of emptiness, do not comprehend the emptiness of great extent, do not comprehend the emptiness of ultimate reality, do not comprehend the emptiness of conditioned phenomena, do not comprehend the emptiness of unconditioned phenomena, do not comprehend the emptiness of the unlimited, do not comprehend the emptiness of that which has neither beginning nor end, do not comprehend the emptiness of nonexclusion, do not comprehend the emptiness of inherent nature, do not comprehend the emptiness of all phenomena, do not comprehend the emptiness of intrinsic defining characteristics, do not comprehend the emptiness of that which cannot be apprehended, do not comprehend the emptiness of nonentities, do not comprehend the emptiness of essential nature, and do not comprehend the emptiness of an essential nature of nonentities; do not comprehend the six extrasensory powers, do not comprehend all the meditative stabilities, do not comprehend all the dhāraṇī gateways, do not comprehend the ten powers of the tathāgatas, do not comprehend the four fearlessnesses, do not comprehend the four kinds of exact knowledge, do not comprehend the eighteen distinct qualities of the buddhas, do not comprehend great loving kindness, and do not comprehend great compassion; and do not comprehend the fruit of having entered the stream, do not comprehend the fruit of once-returner, do not comprehend the fruit of non-returner, do not comprehend arhatship, do not comprehend individual enlightenment, do not comprehend the knowledge of the aspects of the path, do not comprehend all-aspect omniscience, and do not comprehend the abandonment of all the afflicted mental states and their connecting propensities. So how could they possibly be liberated?”
Subhūti asked, “Blessed Lord, what is ‘dual’?”
“Subhūti,” replied the Blessed One, “the perception of physical forms is dual, the perception of feelings is dual, the perception of perceptions is dual, the perception of formative predispositions is dual, and the perception of consciousness is dual; the perception of the eyes is dual, the perception of the ears is dual, the perception of the nose is dual, the perception of the tongue is dual, the perception of the body is dual, the perception of the mental faculty is dual, the perception of sights is dual, the perception of sounds is dual, the perception of odors is dual, the perception of tastes is dual, the perception of tangibles is dual, the perception of mental phenomena is dual, the perception of visual consciousness is dual, the perception of auditory consciousness is dual, the perception of olfactory consciousness is dual, the perception of gustatory consciousness is dual, the perception of tactile consciousness is dual, and the perception of mental consciousness is dual; the perception of visually compounded sensory contact is dual, the perception of aurally compounded sensory contact is dual, the perception of nasally compounded sensory contact is dual, the perception of lingually compounded sensory contact is dual, the perception of corporeally compounded sensory contact is dual, the perception of mentally compounded sensory contact is dual, the perception of feelings conditioned by visually compounded sensory contact is dual, the perception of feelings conditioned by aurally compounded sensory contact is dual, the perception of feelings conditioned by nasally compounded sensory contact is dual, the perception of feelings conditioned by lingually compounded sensory contact is dual, the perception of feelings conditioned by corporeally compounded sensory contact is dual, and the perception of feelings conditioned by mentally compounded sensory contact is dual; the perception of the earth element is dual, the perception of the water element is dual, the perception of the fire element is dual, the perception of the wind element is dual, the perception of the space element is dual, and the perception of the consciousness element is dual; the perception of the links of dependent origination is dual, the perception of ignorance is dual, the perception of formative predispositions is dual, the perception of consciousness is dual, the perception of name and form is dual, the perception of the six sense fields is dual, the perception of sensory contact is dual, the perception of sensation is dual, the perception of craving is dual, the perception of grasping is dual, the perception of the rebirth process is dual, the perception of birth is dual, the perception of aging and death is dual, the perception of adoption is dual, and the perception of exclusion is dual; the perception of the first meditative concentration is dual, the perception of the second meditative concentration is dual, the perception of the third meditative concentration is dual, the perception of the fourth meditative concentration is dual, the perception of loving kindness is dual, the perception of compassion is dual, the perception of empathetic joy is dual, the perception of equanimity is dual, the perception of the sphere of infinite space is dual, the perception of the sphere of infinite consciousness is dual, the perception of the sphere of nothing-at-all is dual, and the perception of the sphere of neither perception nor nonperception is dual; the perception of the recollection of the Buddha is dual, the perception of the recollection of the Dharma is dual, the perception of the recollection of the Saṅgha is dual, the perception of the recollection of ethical discipline is dual, the perception of the recollection of giving away is dual, and the perception of the recollection of the gods is dual; the perception of the recollection of disillusionment is dual, the perception of the recollection of the breath moving in and out is dual, the perception of the recollection of death is dual, and the perception of the recollection of the body is dual; the perception of the perception of impermanence is dual, the perception of the perception of suffering is dual, the perception of the perception of selflessness is dual, the perception of the perception of unattractiveness is dual, and the perception of the perception of nonentities is dual; the perception of the perception of the self is dual, the perception of the perception of a being is dual, the perception of the perception of a life is dual, the perception of the perception of a creature is dual, the perception of the perception of one who lives is dual, the perception of the perception of a person is dual, the perception of the perception of an individual is dual, the perception of the perception of one born of Manu is dual, the perception of a child of Manu is dual, the perception of the perception of an agent is dual, the perception of the perception of an experiencer is dual, the perception of the perception of a knower is dual, and the perception of the perception of a viewer is dual; the perception of the perception of permanence is dual, the perception of the perception of happiness is dual, the perception of the perception of the pleasant is dual, and the perception of the perception of self is dual; the perception of the applications of mindfulness is dual, the perception of the correct exertions is dual, the perception of the supports for miraculous ability is dual, the perception of the faculties is dual, the perception of the powers is dual, the perception of the branches of enlightenment is dual, and the perception of the path is dual; the perception of the meditative stability of emptiness is dual, the perception of the meditative stability of signlessness is dual, and the perception of the meditative stability of wishlessness is dual; the perception of the eight liberations is dual, the perception of the nine serial steps of meditative absorption is dual, the perception of the meditative stability with an initial mental application and with a sustained mental application is dual, the perception of the meditative stability without an initial mental application but with a sustained mental application is dual, and the perception of the meditative stability without an initial mental application and without a sustained mental application is dual; the perception of the noble truth of suffering is dual, the perception of the noble truth of origination is dual, the perception of the noble truth of cessation is dual, and the perception of the noble truth of the path is dual; the perception of the knowledge of suffering is dual, the perception of the knowledge of origination is dual, the perception of the knowledge of cessation is dual, the perception of the knowledge of the path is dual, the perception of the knowledge of extinction is dual, the perception of the knowledge that they will not arise again is dual, the perception of the knowledge of phenomena is dual, the perception of the knowledge of the subsequent is dual, the perception of the knowledge of the conventional is dual, the perception of the knowledge that is masterful is dual, and the perception of the knowledge of sound as it is, is dual; the perception of the perfection of generosity is dual, the perception of the perfection of ethical discipline is dual, the perception of the perfection of tolerance is dual, the perception of the perfection of perseverance is dual, the perception of the perfection of meditative concentration is dual, and the perception of the perfection of wisdom is dual; the perception of the emptiness of internal phenomena is dual, the perception of the emptiness of external phenomena is dual, the perception of the emptiness of external and internal phenomena is dual, the perception of the emptiness of emptiness is dual, the perception of the emptiness of great extent is dual, the perception of the emptiness of ultimate reality is dual, the perception of the emptiness of conditioned phenomena is dual, the perception of the emptiness of unconditioned phenomena is dual, the perception of the emptiness of the unlimited is dual, the perception of the emptiness of that which has neither beginning nor end is dual, the perception of the emptiness of nonexclusion is dual, the perception of the emptiness of inherent nature is dual, the perception of the emptiness of all phenomena is dual, the perception of the emptiness of intrinsic defining characteristics is dual, the perception of the emptiness of that which cannot be apprehended is dual, the perception of the emptiness of nonentities is dual, the perception of the emptiness of essential nature is dual, and the perception of the emptiness of an essential nature of nonentities is dual; the perception of the six extrasensory powers is dual, the perception of all the meditative stabilities is dual, the perception of all the dhāraṇī gateways is dual, the perception of the ten powers of the tathāgatas is dual, the perception of the four fearlessnesses is dual, the perception of the four kinds of exact knowledge is dual, the perception of the eighteen distinct qualities of the buddhas is dual, the perception of great loving kindness is dual, and the perception of great compassion is dual; the perception of the fruit of having entered the stream is dual, the perception of the fruit of once-returner is dual, the perception of the fruit of non-returner is dual, the perception of arhatship is dual, the perception of individual enlightenment is dual, and the perception of unsurpassed, perfect, complete enlightenment is dual; the perception of those who have entered the stream is dual, the perception of once-returners is dual, the perception of non-returners is dual, the perception of arhats is dual, the perception of pratyekabuddhas is dual, and the perception of buddhas is dual; and the perception of the sphere of the conditioned is dual and the perception of the sphere of the unconditioned is dual.
“Subhūti, in that manner, all with perception, as many as there are, and without perception, as many as there are––they are all dual.1156 To the extent it is dual, to that extent it is an entity. To the extent it is an entity, to that extent it is saṃsāra. To the extent it is saṃsāra, to that extent beings are not liberated from birth, aging, sickness, death, sorrow, lamentation, suffering, discomfort, and agitation.
“The absence of attention in all the perceptions is the nondual.1157
“It is for this reason also, Subhūti, that one should know as follows, that those with dualistic perception are without generosity, those with dualistic perception are without ethical discipline, those with dualistic perception are without tolerance, those with dualistic perception are without perseverance, those with dualistic perception are without meditative concentration, those with dualistic perception are without wisdom, without the path, those with dualistic perception are without attainment, and those with dualistic perception are without clear realization.
“Subhūti, if those with dualistic perception do not have the concordant patience that comes last, how could they possibly comprehend physical forms, how could they possibly comprehend feelings, how could they possibly comprehend perceptions, how could they possibly comprehend formative predispositions, and how could they possibly comprehend consciousness? How could they possibly comprehend the eyes, how could they possibly comprehend the ears, how could they possibly comprehend the nose, how could they possibly comprehend the tongue, how could they possibly comprehend the body, how could they possibly comprehend the mental faculty, how could they possibly comprehend sights, how could they possibly comprehend sounds, how could they possibly comprehend odors, how could they possibly comprehend tastes, how could they possibly comprehend tangibles, how could they possibly comprehend mental phenomena, how could they possibly comprehend visual consciousness, how could they possibly comprehend auditory consciousness, how could they possibly comprehend olfactory consciousness, how could they possibly comprehend gustatory consciousness, how could they possibly comprehend tactile consciousness, and how could they possibly comprehend mental consciousness? How could they possibly comprehend visually compounded sensory contact, how could they possibly comprehend aurally compounded sensory contact, how could they possibly comprehend nasally compounded sensory contact, how could they possibly comprehend lingually compounded sensory contact, how could they possibly comprehend corporeally compounded sensory contact, how could they possibly comprehend mentally compounded sensory contact, how could they possibly comprehend feelings conditioned by visually compounded sensory contact, how could they possibly comprehend feelings conditioned by aurally compounded sensory contact, how could they possibly comprehend feelings conditioned by nasally compounded sensory contact, how could they possibly comprehend feelings conditioned by lingually compounded sensory contact, how could they possibly comprehend feelings conditioned by corporeally compounded sensory contact, and how could they possibly comprehend feelings conditioned by mentally compounded sensory contact? How could they possibly comprehend the earth element, how could they possibly comprehend the water element, how could they possibly comprehend the fire element, how could they possibly comprehend the wind element, how could they possibly comprehend the space element, and how could they possibly comprehend the consciousness element? How could they possibly comprehend the links of dependent origination, how could they possibly comprehend ignorance, how could they possibly comprehend formative predispositions, how could they possibly comprehend consciousness, how could they possibly comprehend name and form, how could they possibly comprehend the six sense fields, how could they possibly comprehend sensory contact, how could they possibly comprehend sensation, how could they possibly comprehend craving, how could they possibly comprehend grasping, how could they possibly comprehend the rebirth process, how could they possibly comprehend birth, how could they possibly comprehend aging and death, how could they possibly comprehend adoption, and how could they possibly comprehend exclusion? How could they possibly comprehend the first meditative concentration, how could they possibly comprehend the second meditative concentration, how could they possibly comprehend the third meditative concentration, how could they possibly comprehend the fourth meditative concentration, how could they possibly comprehend loving kindness, how could they possibly comprehend compassion, how could they possibly comprehend empathetic joy, how could they possibly comprehend equanimity, how could they possibly comprehend the sphere of infinite space, how could they possibly comprehend the sphere of infinite consciousness, how could they possibly comprehend the sphere of nothing-at-all, and how could they possibly comprehend the sphere of neither perception nor nonperception? How could they possibly comprehend the recollection of the Buddha, how could they possibly comprehend the recollection of the Dharma, how could they possibly comprehend the recollection of the Saṅgha, how could they possibly comprehend the recollection of ethical discipline, how could they possibly comprehend the recollection of giving away, and how could they possibly comprehend the recollection of the gods? How could they possibly comprehend the recollection of disillusionment, how could they possibly comprehend the recollection of the breath moving in and out, how could they possibly comprehend the recollection of death, and how could they possibly comprehend the recollection of the body? How could they possibly comprehend the perception of impermanence, how could they possibly comprehend the perception of suffering, how could they possibly comprehend the perception of selflessness, how could they possibly comprehend the perception of unattractiveness, and how could they possibly comprehend the perception of nonentities? How could they possibly comprehend the perception of the self, how could they possibly comprehend the perception of a being, how could they possibly comprehend the perception of a life, how could they possibly comprehend the perception of a creature, how could they possibly comprehend the perception of one who lives, how could they possibly comprehend the perception of a person, how could they possibly comprehend the perception of an individual, how could they possibly comprehend the perception of one born of Manu, how could they possibly comprehend a child of Manu, how could they possibly comprehend the perception of an agent, how could they possibly comprehend the perception of an experiencer, how could they possibly comprehend the perception of a knower, and how could they possibly comprehend the perception of a viewer? How could they possibly comprehend the perception of permanence, how could they possibly comprehend the perception of happiness, how could they possibly comprehend the perception of the pleasant, and how could they possibly comprehend the perception of self? How could they possibly comprehend the applications of mindfulness, how could they possibly comprehend the correct exertions, how could they possibly comprehend the supports for miraculous ability, how could they possibly comprehend the faculties, how could they possibly comprehend the powers, how could they possibly comprehend the branches of enlightenment, and how could they possibly comprehend the path? How could they possibly comprehend the meditative stability of emptiness, how could they possibly comprehend the meditative stability of signlessness, and how could they possibly comprehend the meditative stability of wishlessness? How could they possibly comprehend the liberations, how could they possibly comprehend the serial steps of meditative absorption, how could they possibly comprehend the meditative stability with an initial mental application and with a sustained mental application, how could they possibly comprehend the meditative stability without an initial mental application but with a sustained mental application, and how could they possibly comprehend the meditative stability without an initial mental application and without a sustained mental application? How could they possibly comprehend the noble truth of suffering, how could they possibly comprehend the noble truth of origination, how could they possibly comprehend the noble truth of cessation, and how could they possibly comprehend the noble truth of the path? How could they possibly comprehend the knowledge of suffering, how could they possibly comprehend the knowledge of origination, how could they possibly comprehend the knowledge of cessation, how could they possibly comprehend the knowledge of the path, how could they possibly comprehend the knowledge of extinction, how could they possibly comprehend the knowledge that they will not arise again, how could they possibly comprehend the knowledge of phenomena, how could they possibly comprehend the knowledge of the subsequent, how could they possibly comprehend the knowledge of the conventional, how could they possibly comprehend the knowledge that is masterful, and how could they possibly comprehend the knowledge of sound as it is? How could they possibly comprehend the perfection of generosity, how could they possibly comprehend the perfection of ethical discipline, how could they possibly comprehend the perfection of tolerance, how could they possibly comprehend the perfection of perseverance, how could they possibly comprehend the perfection of meditative concentration, and how could they possibly comprehend the perfection of wisdom? How could they possibly comprehend the emptiness of internal phenomena, how could they possibly comprehend the emptiness of external phenomena, how could they possibly comprehend the emptiness of external and internal phenomena, how could they possibly comprehend the emptiness of emptiness, how could they possibly comprehend the emptiness of great extent, how could they possibly comprehend the emptiness of ultimate reality, how could they possibly comprehend the emptiness of conditioned phenomena, how could they possibly comprehend the emptiness of unconditioned phenomena, how could they possibly comprehend the emptiness of the unlimited, how could they possibly comprehend the emptiness of that which has neither beginning nor end, how could they possibly comprehend the emptiness of nonexclusion, how could they possibly comprehend the emptiness of inherent nature, how could they possibly comprehend the emptiness of all phenomena, how could they possibly comprehend the emptiness of intrinsic defining characteristics, how could they possibly comprehend the emptiness of that which cannot be apprehended, how could they possibly comprehend the emptiness of nonentities, how could they possibly comprehend the emptiness of essential nature, and how could they possibly comprehend the emptiness of an essential nature of nonentities? How could they possibly comprehend the six extrasensory powers, how could they possibly comprehend all the meditative stabilities, how could they possibly comprehend all the dhāraṇī gateways, how could they possibly comprehend the ten powers of the tathāgatas, how could they possibly comprehend the four fearlessnesses, how could they possibly comprehend the four kinds of exact knowledge, how could they possibly comprehend the eighteen distinct qualities of the buddhas, how could they possibly comprehend great loving kindness, and how could they possibly comprehend great compassion? How could they possibly comprehend the fruit of having entered the stream, how could they possibly comprehend the fruit of once-returner, how could they possibly comprehend the fruit of non-returner, how could they possibly comprehend arhatship, how could they possibly comprehend individual enlightenment, how could they possibly comprehend the knowledge of the aspects of the path, and how could they possibly comprehend all-aspect omniscience?