The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 26

Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, where do those bodhisattva great beings who have a resolute belief in this profound perfection of wisdom pass away before coming here? For how long have these sons or daughters of good families set out for unsurpassed, perfect, complete enlightenment? How many tathāgatas, arhats, perfectly complete buddhas have they served? For how long have those with a resolute belief in this profound perfection of wisdom as reality and as method805 practiced the perfection of generosity? For how long have they practiced the perfection of ethical discipline? For how long have they practiced the perfection of tolerance? For how long have they practiced the perfection of perseverance? For how long have they practiced the perfection of meditative concentration? And for how long have they practiced the perfection of wisdom?”

“Śāradvatīputra,” replied the Blessed One, “those bodhisattva great beings [F.316.b] have come here and been reborn here after they have served immeasurable, countless tathāgatas, arhats, perfectly complete buddhas in the world systems of the ten directions. Śāradvatīputra, those bodhisattva great beings have practiced the perfection of generosity, practiced the perfection of ethical discipline, practiced the perfection of tolerance, practiced the perfection of perseverance, practiced the perfection of meditative concentration, and practiced the perfection of wisdom for a hundred thousand ten million billion countless, immeasurable, and boundless eons. They set out for unsurpassed, perfect, complete enlightenment a hundred thousand ten million billion countless, immeasurable, and boundless eons ago, and from the time when they first set their mind on enlightenment they have practiced the perfection of generosity and come here, have practiced the perfection of ethical discipline and come here, have practiced the perfection of tolerance and come here, have practiced the perfection of perseverance and come here, have practiced the perfection of meditative concentration and come here, and have practiced the perfection of wisdom and come here. From that time onward they served countless, immeasurable, boundless, inconceivable, and incomparable806 tathāgatas, arhats, perfectly complete buddhas and have come here and been reborn here. Śāradvatīputra, when those bodhisattva great beings see or hear this perfection of wisdom, they will set their mind on, ‘I have seen the Teacher.’ They will set their mind on, ‘I have heard the Teacher.’ [F.317.a] Śāradvatīputra, those bodhisattva great beings will follow this perfection of wisdom as reality and as method by way of nonduality and not apprehending anything.”

Thereupon, the venerable Subhūti asked the Blessed One, “Blessed Lord, is the perfection of wisdom heard or seen?”

“It is not, Subhūti,” replied the Blessed One. “Subhūti, there are no hearers and there are no seers of the perfection of wisdom. The actual perfection of wisdom807 is not heard and not seen. Because phenomena are insentient,808 they do not hear and do not see the perfection of wisdom. Because phenomena are insentient, they do not hear and do not see the perfection of meditative concentration. Because phenomena are insentient, they do not hear and do not see the perfection of perseverance. Because phenomena are insentient, they do not hear and do not see the perfection of tolerance. Because phenomena are insentient, they do not hear and do not see the perfection of ethical discipline. Because phenomena are insentient, they do not hear and do not see the perfection of generosity. Because phenomena are insentient, they do not hear and do not see the emptiness of internal phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of external phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of external and internal phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of emptiness. Because phenomena are insentient, they do not hear and do not see [F.317.b] the emptiness of great extent. Because phenomena are insentient, they do not hear and do not see the emptiness of ultimate reality. Because phenomena are insentient, they do not hear and do not see the emptiness of conditioned phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of unconditioned phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of the unlimited. Because phenomena are insentient, they do not hear and do not see the emptiness of that which has neither beginning nor end. Because phenomena are insentient, they do not hear and do not see the emptiness of nonexclusion. Because phenomena are insentient, they do not hear and do not see the emptiness of inherent nature. Because phenomena are insentient, they do not hear and do not see the emptiness of all phenomena. Because phenomena are insentient, they do not hear and do not see the emptiness of intrinsic defining characteristics. Because phenomena are insentient, they do not hear and do not see the emptiness of that which cannot be apprehended. Because phenomena are insentient, they do not hear and do not see the emptiness of nonentities. Because phenomena are insentient, they do not hear and do not see the emptiness of essential nature. Because phenomena are insentient, they do not hear and do not see the emptiness of an essential nature of nonentities. Because phenomena are insentient, they do not hear and do not see the applications of mindfulness. Because phenomena are insentient, they do not hear and do not see the correct exertions. Because phenomena are insentient, they do not hear and do not see the supports for miraculous ability. Because phenomena are insentient, they do not hear and do not see the faculties. Because phenomena are insentient, [F.318.a] they do not hear and do not see the powers. Because phenomena are insentient, they do not hear and do not see the branches of enlightenment. Because phenomena are insentient, they do not hear and do not see the noble eightfold path. Because phenomena are insentient, they do not hear and do not see the truths of the noble ones. Because phenomena are insentient, they do not hear and do not see the meditative concentrations. Because phenomena are insentient, they do not hear and do not see the immeasurable attitudes. Because phenomena are insentient, they do not hear and do not see the formless absorptions. Because phenomena are insentient, they do not hear and do not see the liberations. Because phenomena are insentient, they do not hear and do not see the serial steps of meditative absorption. Because phenomena are insentient, they do not hear and do not see the emptiness, signlessness, and wishlessness gateways to liberation. Because phenomena are insentient, they do not hear and do not see the extrasensory powers. Because phenomena are insentient, they do not hear and do not see the meditative stabilities. Because phenomena are insentient, they do not hear and do not see the dhāraṇī gateways. Because phenomena are insentient, they do not hear and do not see the powers of the tathāgatas. Because phenomena are insentient, they do not hear and do not see the fearlessnesses. Because phenomena are insentient, they do not hear and do not see the kinds of exact knowledge. Because phenomena are insentient, they do not hear and do not see great compassion. Because phenomena are insentient, [F.318.b] they do not hear and do not see the distinct qualities of the buddhas. Because phenomena are insentient, they do not hear and do not see the fruit of having entered the stream. Because phenomena are insentient, they do not hear and do not see the fruit of once-returner. Because phenomena are insentient, they do not hear and do not see the fruit of non-returner. Because phenomena are insentient, they do not hear and do not see arhatship. Because phenomena are insentient, they do not hear and do not see individual enlightenment. Because phenomena are insentient, they do not hear and do not see the knowledge of the aspects of the path. Because phenomena are insentient, they do not hear and do not see enlightenment, the buddhas, or the attributes of the buddhas.”

Subhūti asked, “Blessed Lord, for how long have bodhisattva great beings who make an effort at809 this profound perfection of wisdom been practicing?”

“Subhūti,” said the Blessed One, “here there is a distinction that must be explained.810 Subhūti, there are some bodhisattva great beings who, commencing from the time when they first set their mind on enlightenment, make an effort at this profound perfection of wisdom by way of not apprehending anything, make an effort at the perfection of meditative concentration, make an effort at the perfection of perseverance, make an effort at the perfection of tolerance, make an effort at the perfection of ethical discipline, and make an effort at make an effort at the perfection of generosity, and, because they see neither increase nor decrease, do not abandon any phenomenon at all, are never be separated from the six perfections, and are never be separated from [F.319.a] the lord buddhas. They will also accomplish those roots of virtue––the roots of virtue on account of which they want to serve, respect, honor, and worship the lord buddhas‍—simply by setting the mind. They proceed from buddhafield to buddhafield, are never reborn in the womb of a mother, are never separated from the extrasensory powers, do not entertain any afflicted mental state, and do not abide in the mind of śrāvakas or pratyekabuddhas. They bring beings to maturity, refine a buddhafield, and proceed from buddhafield to buddhafield. Subhūti, in those sorts of ways those sorts of bodhisattva great beings make an effort at this profound perfection of wisdom.

“Subhūti, there are also other sons or daughters of good families in the vehicle of the bodhisattvas who have seen many hundreds of buddhas, many thousands of buddhas, many hundred ten million billions of buddhas, and who, in their presence, by way of apprehending things, have undertaken acts of generosity, maintained ethical discipline, cultivated tolerance, undertaken perseverance, developed meditative concentration, and cultivated wisdom. When this profound perfection of wisdom is being taught, they will depart elsewhere from the assembly. When this profound perfection of wisdom is being taught, these sons or daughters of good families in the vehicle of the bodhisattvas, without honoring them, depart elsewhere from the presence of those lord buddhas. If you ask why, it is because those sons of good families [F.319.b] or daughters of good families in the vehicle of the bodhisattvas departed elsewhere from the assembly in the past when this profound perfection of wisdom was being taught, so also, at this present time, they depart elsewhere from the assembly when this profound perfection of wisdom is being taught. They will not behave appropriately, physically or mentally,. They amass karma that will make them become intellectually stupid, and because they have made and amassed karma that will make them intellectually stupid, when this profound perfection of wisdom is taught, they will abandon it. By abandoning this perfection of wisdom, they will have abandoned the all-aspect omniscience of the lord buddhas of the past, the future, and the present. By having accrued and accumulated the karma that comes from abandoning all-aspect omniscience, and having accrued and accumulated the karma that leads to the destruction of the Dharma, they will roast811 in the hells for many years, for many hundred years, for many thousand years, for many hundred thousand years; for many ten million years, for many hundred ten million years, for many thousand ten million years, and for many hundred ten million billion years.

“They will proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind happens. But even while they are being destroyed in that manner by fire, or being destroyed by water, or being destroyed by wind, [F.320.a] they are cast into the great hells in other world systems. They will be reborn in them and burned in them.

“Having been cast there and reborn there, they will again proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind again happens. But even while they are being destroyed in that manner by fire, or being destroyed by water, or being destroyed by wind, they are cast into the great hells in other world systems. They will be reborn in them and burned in them.

“Having been cast there and reborn there, they will again proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind again happens. But even while they are being destroyed in that manner by fire, or being destroyed by water, or being destroyed by wind, they are cast into the great hells in the eastern direction. They will be reborn in them and burned in them.

“Having been cast there and reborn there, they will again proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind again happens. But even while they are being destroyed in that manner by fire, or being destroyed [F.320.b] by water, or being destroyed by wind, they are cast into the great hells in the southern direction, they are cast into the great hells in the western direction, they are cast into the great hells in the northern direction, they are cast into the great hells in the northeastern intermediate direction, they are cast into the great hells in the southeastern intermediate direction, they are cast into the great hells in the southwestern intermediate direction, they are cast into the great hells in the northwestern intermediate direction, they are cast into the great hells in the direction below, and they are cast into the great hells in the direction above.

“In those too they will again proceed from great hells to great hells, and, while proceeding from a great hell to a great hell, the destruction by fire, or the destruction by water, or the destruction by wind again happens. But even while they are being destroyed in that manner by fire, or being destroyed by water, or being destroyed by wind, they pass away there, and, because the karma that leads to the destruction of the Dharma has not been exhausted, they are again reborn here. They again proceed from great hells to great hells. Having taken rebirth there, they will again, in those great hells, undergo the experience of the sufferings of the great hells. In those they will experience those sufferings of the hells until they are destroyed by fire, or are destroyed by water, or are destroyed by wind.

“But even after they have been destroyed by fire, or have been destroyed by water, [F.321.a] or have been destroyed by wind, they pass away there and are reborn equal in fortune to creatures of the animal world in the world systems of the eastern direction, and similarly, are reborn equal in fortune to creatures of the animal world in the southern direction, in the northern direction, in the northeastern intermediate direction, in the southeastern intermediate direction, in the southwestern intermediate direction, in the northwestern intermediate direction, in the direction below, and in the direction above.

“Similarly, they will also be reborn in the worlds of Yama in up to the world systems of all the ten directions. Having been reborn in them, if, once the karma for experiencing many sufferings has been exhausted, somehow or other812 they acquire a human birth, still, through the maturation of the karma that leads to the destruction of the Dharma that they made, accumulated, established, have taken on, and completed, wherever they are reborn, they will be born into families of the blind, they will be born into families of refuse scavengers, they will be born into families of outcastes, and they will be born into families of reed makers. Having taken rebirth in them, they too will become blind, will become lame, will be without a nose, will be without a tongue, will be without arms, will be without legs, will have leprosy, will have white-blotched skin, or will become a hunchback. They will always be reborn where the word Buddha is nonexistent, where the word Dharma is nonexistent, and where the word Saṅgha is nonexistent.”

Then the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, even the five inexpiable crimes are nothing more than a mere pale reflection of this making and amassing of karma [F.321.b] that leads to the destruction of the Dharma.”

“Śāradvatīputra,” replied the Blessed One, “do not even think to say they are but a pale reflection of this karma that destroys the Dharma––this karma they make and amass when this profound perfection of wisdom is being taught and explained and they think they should reject813 it, saying, ‘You and I should not train in this. This is not the Dharma. This is not the Vinaya. This is not a teaching of the Teacher. This has not been spoken by the tathāgatas, arhats, perfectly complete buddhas!’; when they themselves reject it, and cause other beings to have no resolute belief in it; when they themselves, having ruined814 their own minds, ruin the minds of others; when they themselves, having poisoned their own minds, delight in poisoning the minds of others; when they themselves, having squandered their own opportunity, delight in causing others to squander their opportunity; and when they themselves, wishing to reject the profound perfection of wisdom owing to their lack of understanding and lack of awareness, cause others to take that up.

“Śāradvatīputra, I do not permit such individuals even to hear it, let alone encounter it, let alone associate with it! I do not mention it. If you ask why, Śāradvatīputra, you should know that such individuals defame the Dharma. Śāradvatīputra, you should know that such individuals have bad intentions and they side with evil. Śāradvatīputra, those who think they should hear the words of such individuals, or think they should trust in them, will also be destitute on account of their unseemly fears.

“Śāradvatīputra, since I do not let such individuals even hear it, why would I even mention their encountering it? Why would I mention their associating with it? I have not mentioned that. If you ask why, Śāradvatīputra, you should know that such individuals as these defame the Dharma. Śāradvatīputra, you should know that such individuals as these are the stupid type, are the type on the dark side. Śāradvatīputra, those who think they should listen to the words of such individuals, or think they should trust in them are misled815 and will be ruined by calamities.816 Śāradvatīputra, you should know that those who defame the perfection of wisdom [F.322.a] defame the Dharma. You should know that they are in the hells, in the animal realms, or in the world of Yama.”

Śāriputra said, “Blessed Lord, you have not yet spoken of the measure of the body817 of those who are reborn as individuals who have defamed the Dharma.”

“Śāradvatīputra,” replied the Blessed One, “do not speak about the measure of the body of those individuals who have defamed the Dharma and been reborn there.818 If you ask why, it is because if one hears about the measure of the body of those individuals who have defamed the Dharma would one immediately vomit blood, die, experience life-threatening sufferings, be pained with sorrow, or become dried up and shriveled like a plant that has been scythed. If one were to hear about the measure of the body of such individuals and persons, there would simply be such misfortune as that.” Having said about the measure of their body, ‘That is that,’ the Blessed One refused to take the opportunity put by the venerable Śāradvatīputra.

Śāriputra said, “Blessed Lord, please, I request you to explain, because, by saying, ‘This is the sort of measure of the body that those who have made and amassed the karma that leads to the destruction of the Dharma will obtain,’ it will be apparent for beings of the future.”

“Śāradvatīputra,” replied the Blessed One, “it will be made apparent to the beings of the future just by having done this, saying that those individuals who have made, accumulated, carried out fully,819 completed, taken on, and brought to fulfillment the karma that leads to the destruction of the Dharma will experience sufferings in the hells for so long,820 will experience sufferings in the animal for so long, and will experience sufferings in the world of Yama [F.322.b] for so long.”

“So be it, Blessed Lord. So be it, Well-Gone One. Blessed Lord, because of just that, bright individuals belonging to good families will abandon such errors. With the thought, ‘Let it not come about that we will experience such sufferings,’ they will not abandon the Dharma, even for the sake of their own lives.”

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, when sons or daughters of good families hear this description of the errors of those individuals who abandon the Dharma, they should be absolutely restrained in physical, verbal, and mental actions, thinking, ‘Otherwise we shall experience such sufferings in the terrible forms of life,821 we too shall not behold the Tathāgata, not hear the Dharma, and not wait on and venerate the Saṅgha, we shall be born in buddhafields where buddhas have not appeared, be impoverished human beings, and be extremely avaricious,’ and so on.”

Again, the venerable Subhūti spoke to the Blessed One: “Blessed Lord, the karma of speech they have made and amassed becomes karma that has been made and amassed that leads to the destruction of the Dharma.”

“Subhūti,” said the Blessed One, “those who have made and amassed the karma of speech [that defames the Dharma] have made and amassed the karma that leads to the destruction of the Dharma. Subhūti, even those deluded persons who intend to defame this perfection of wisdom and intend to reject it will go forth to homelessness in this very Dharma and Vinaya. Subhūti, by defaming and rejecting the perfection of wisdom, they defame and reject the enlightenment of the lord buddhas. By defaming and rejecting the enlightenment of the buddhas, [F.323.a] they defame and reject the all-aspect omniscience of the tathāgatas, arhats, perfectly complete buddhas of the past, the future, and the present. By defaming and rejecting all-aspect omniscience, they defame and reject the Dharma. By defaming and rejecting the Dharma, they reject the saṅgha. By rejecting the saṅgha, they reject mundane right view.822 By rejecting mundane right view, they reject the perfection of generosity, reject the perfection of ethical discipline, reject the perfection of tolerance, reject the perfection of perseverance, reject the perfection of meditative concentration, and reject the perfection of wisdom. They reject the emptiness of internal phenomena, reject the emptiness of external phenomena, reject the emptiness of external and internal phenomena, reject the emptiness of emptiness, reject the emptiness of great extent, reject the emptiness of ultimate reality, reject the emptiness of conditioned phenomena, reject the emptiness of unconditioned phenomena, reject the emptiness of the unlimited, reject the emptiness of that which has neither beginning nor end, reject the emptiness of nonexclusion, reject the emptiness of inherent nature, reject the emptiness of all phenomena, reject the emptiness of intrinsic defining characteristics, reject the emptiness of that which cannot be apprehended, reject the emptiness of nonentities, [F.323.b] reject the emptiness of essential nature, and reject the emptiness of an essential nature of nonentities. They reject the four applications of mindfulness, reject the four correct exertions, reject the four supports for miraculous ability, reject the five faculties, reject the five powers, reject the seven branches of enlightenment, and reject the noble eightfold path. They reject the four truths of the noble ones, reject the four meditative concentrations, reject the four immeasurable attitudes, reject the four formless absorptions, reject the eight liberations, reject the nine serial steps of meditative absorption, reject the emptiness, signlessness, and wishlessness gateways to liberation, reject the five extrasensory powers, reject all the meditative stabilities, reject all the dhāraṇī gateways, reject the ten powers of the tathāgatas, reject the four fearlessnesses, reject the four kinds of exact knowledge, reject great loving kindness, reject great compassion, reject the eighteen distinct qualities of the buddhas, reject knowledge of all the dharmas, reject the knowledge of the aspects of the path, and reject all-aspect omniscience. By rejecting all-aspect omniscience, they seize [F.324.a] an immeasurable, incalculable, boundless mass of demerit. Seizing an immeasurable, incalculable, boundless mass of demerit, they experience immeasurable, incalculable, boundless sufferings and unhappiness among beings in hell, animals, and pretas.”

The venerable Subhūti then asked the Blessed One, “Blessed Lord, in how many ways823 do those deluded persons who reject this profound perfection of wisdom reject it?”

“Subhūti,” replied the Blessed One, “those deluded persons reject the perfection of wisdom in four ways.”

“What are the four ways?” asked Subhūti.

The Blessed One replied, “Those deluded persons who reject this profound perfection of wisdom are under the influence of Māra. As a result of that, the first cause, Subhūti, they reject this profound perfection of wisdom. They have no conviction, faith, or resolute belief with respect to profound attributes. As a result of that, the second cause, they reject this profound perfection of wisdom. Subhūti, those deluded persons fall into the clutches of evil associates, lack perseverance, and are fixated on the five aggregates. As a result of that, the third cause, they reject this profound perfection of wisdom. And, Subhūti, those deluded persons act out of hatred,824 praising themselves and deprecating others. As a result of that, the fourth cause, they reject this profound perfection of wisdom. [F.324.b] Subhūti, in these four ways deluded persons reject this profound perfection of wisdom.”

“Blessed Lord,” said Subhūti, “it is difficult for those who lack perseverance, who are without the roots of virtue, and who are in the clutches of evil associates to have resolute belief in this profound perfection of wisdom.”

“Subhūti, it is so,” replied the Blessed One. “It is difficult for those who lack perseverance, who are without the roots of virtue, and who have fallen into in the clutches of evil associates to have resolute belief in this profound perfection of wisdom.”

Subhūti then asked, “Blessed Lord, just how profound is this perfection of wisdom in which it is difficult to have such resolute belief?”

“Subhūti,” replied the Blessed One, “physical forms are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in physical forms is physical forms. Subhūti, feelings are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings is feelings. Subhūti, perceptions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in perceptions is perceptions. Subhūti, formative predispositions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in formative predispositions is formative predispositions. Subhūti, consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in consciousness is consciousness.

“Subhūti, the eyes are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the eyes is the eyes. Subhūti, the ears are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the ears is the ears. Subhūti, the nose is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the nose is the nose. Subhūti, the tongue is neither fettered nor liberated. If you ask why, [F.325.a] Subhūti, it is because the absence of an essential nature in the tongue is the tongue. Subhūti, the body is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the body is the body. Subhūti, the mental faculty is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the mental faculty is the mental faculty.

“Subhūti, sights are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in sights is sights. Subhūti, sounds are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in sounds is sounds. Subhūti, odors are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in odors is odors. Subhūti, tastes are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in tastes is tastes. Subhūti, tangibles are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in tangibles is tangibles. Subhūti, mental phenomena are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in mental phenomena is mental phenomena.

“Subhūti, visual consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in visual consciousness is visual consciousness. Subhūti, auditory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in auditory consciousness is auditory consciousness. Subhūti, olfactory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in olfactory consciousness is olfactory consciousness. Subhūti, gustatory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in gustatory consciousness is gustatory consciousness. Subhūti, tactile consciousness is neither fettered nor liberated. If you ask why, Subhūti, [F.325.b] it is because the absence of an essential nature in tactile consciousness is tactile consciousness. Subhūti, mental consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in mental consciousness is mental consciousness.

“Subhūti, visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in visually compounded sensory contact is visually compounded sensory contact. Subhūti, aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in aurally compounded sensory contact is aurally compounded sensory contact. Subhūti, nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in nasally compounded sensory contact is nasally compounded sensory contact. Subhūti, lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in lingually compounded sensory contact is lingually compounded sensory contact. Subhūti, corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in corporeally compounded sensory contact is corporeally compounded sensory contact. Subhūti, mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in mentally compounded sensory contact is mentally compounded sensory contact.

“Subhūti, feelings conditioned by visually compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by visually compounded sensory contact is feelings conditioned by visually compounded sensory contact. Subhūti, feelings conditioned by aurally compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by aurally compounded sensory contact is feelings conditioned by aurally compounded sensory contact. Subhūti, feelings conditioned by nasally compounded sensory contact [F.326.a] are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by nasally compounded sensory contact is feelings conditioned by nasally compounded sensory contact. Subhūti, feelings conditioned by lingually compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by lingually compounded sensory contact is feelings conditioned by lingually compounded sensory contact. Subhūti, feelings conditioned by corporeally compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by corporeally compounded sensory contact is feelings conditioned by corporeally compounded sensory contact. Subhūti, feelings conditioned by mentally compounded sensory contact are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in feelings conditioned by mentally compounded sensory contact is feelings conditioned by mentally compounded sensory contact.

“Subhūti, the earth element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the earth element is the earth element. Subhūti, the water element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the water element is the water element. Subhūti, the fire element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the fire element is the fire element. Subhūti, the wind element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the wind element is the wind element. Subhūti, the space element is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the space element is the space element. Subhūti, the consciousness element is neither fettered nor liberated. If you ask why, Subhūti, [F.326.b] it is because the absence of an essential nature in the consciousness element is the consciousness element.

“Subhūti, ignorance is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in ignorance is ignorance. Subhūti, formative predispositions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in formative predispositions is formative predispositions. Subhūti, consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in consciousness is consciousness. Subhūti, name and form are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in name and form is name and form. Subhūti, the six sense fields are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the six sense fields is the six sense fields. Subhūti, sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in sensory contact is sensory contact. Subhūti, sensation is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in sensation is sensation. Subhūti, craving is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in craving is craving. Subhūti, grasping is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in grasping is grasping. Subhūti, the rebirth process is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the rebirth process is the rebirth process. Subhūti, birth is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in birth is birth. Subhūti, aging and death are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in aging and death is aging and death.

“Subhūti, the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of generosity is the perfection of generosity. [F.327.a] Subhūti, the perfection of ethical discipline is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of ethical discipline is the perfection of ethical discipline. Subhūti, the perfection of tolerance is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of tolerance is the perfection of tolerance. Subhūti, the perfection of perseverance is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of perseverance is the perfection of perseverance. Subhūti, the perfection of meditative concentration is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of meditative concentration is the perfection of meditative concentration. Subhūti, the perfection of wisdom is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the perfection of wisdom is the perfection of wisdom.

“Subhūti, the emptiness of internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of internal phenomena is the emptiness of internal phenomena. Subhūti, the emptiness of external phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of external phenomena is the emptiness of external phenomena. Subhūti, the emptiness of external and internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of external and internal phenomena is the emptiness of external and internal phenomena. Subhūti, the emptiness of emptiness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of emptiness is the emptiness of emptiness. Subhūti, the emptiness of great extent is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of great extent is the emptiness of great extent. Subhūti, the emptiness of ultimate reality is neither fettered nor liberated. If you ask why, [F.327.b] Subhūti, it is because the absence of an essential nature in the emptiness of ultimate reality is the emptiness of ultimate reality. Subhūti, the emptiness of conditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of conditioned phenomena is the emptiness of conditioned phenomena. Subhūti, the emptiness of unconditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of unconditioned phenomena is the emptiness of unconditioned phenomena. Subhūti, the emptiness of the unlimited is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of the unlimited is the emptiness of the unlimited. Subhūti, the emptiness of that which has neither beginning nor end is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of that which has neither beginning nor end is the emptiness of that which has neither beginning nor end. Subhūti, the emptiness of nonexclusion is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of nonexclusion is the emptiness of nonexclusion. Subhūti, the emptiness of inherent nature is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of inherent nature is the emptiness of inherent nature. Subhūti, the emptiness of all phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of all phenomena is the emptiness of all phenomena. Subhūti, the emptiness of intrinsic defining characteristics is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of intrinsic defining characteristics is the emptiness of intrinsic defining characteristics. Subhūti, the emptiness of that which cannot be apprehended is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of that which cannot be apprehended is the emptiness of that which cannot be apprehended. Subhūti, the emptiness of nonentities is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature [F.328.a] in the emptiness of nonentities is the emptiness of nonentities. Subhūti, the emptiness of essential nature is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of essential nature is the emptiness of essential nature. Subhūti, the emptiness of an essential nature of nonentities is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness of an essential nature of nonentities is the emptiness of an essential nature of nonentities.

“Subhūti, the applications of mindfulness are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the applications of mindfulness is the applications of mindfulness. Subhūti, the correct exertions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the correct exertions is the correct exertions. Subhūti, the supports for miraculous ability are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the supports for miraculous ability is the supports for miraculous ability. Subhūti, the faculties are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the faculties is the faculties. Subhūti, the powers are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the powers is the powers. Subhūti, the branches of enlightenment are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the branches of enlightenment is the branches of enlightenment. Subhūti, the noble eightfold path is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the noble eightfold path is the noble eightfold path.

“Subhūti, the truths of the noble ones are neither fettered nor liberated. If you ask why, [F.328.b] Subhūti, it is because the absence of an essential nature in the truths of the noble ones is the truths of the noble ones. Subhūti, the meditative concentrations are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the meditative concentrations is the meditative concentrations. Subhūti, the immeasurable attitudes are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the immeasurable attitudes is the immeasurable attitudes. Subhūti, the formless absorptions are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the formless absorptions is the formless absorptions. Subhūti, the liberations are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the liberations is the liberations. Subhūti, the serial steps of meditative absorption are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the serial steps of meditative absorption is the serial steps of meditative absorption. Subhūti, the emptiness, signlessness, and wishlessness gateways to liberation are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the emptiness, signlessness, and wishlessness gateways to liberation is the emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, the extrasensory powers are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the extrasensory powers is the extrasensory powers. Subhūti, the meditative stabilities are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the meditative stabilities is the meditative stabilities. Subhūti, the dhāraṇī gateways are neither fettered [F.329.a] nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the dhāraṇī gateways is the dhāraṇī gateways.

“Subhūti, the powers of the tathāgatas are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the powers of the tathāgatas is the powers of the tathāgatas. Subhūti, the fearlessnesses are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the fearlessnesses is the fearlessnesses. Subhūti, the kinds of exact knowledge are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the kinds of exact knowledge is the kinds of exact knowledge. Subhūti, great loving kindness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in great loving kindness is great loving kindness. Subhūti, great compassion is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in great compassion is great compassion. Subhūti, the distinct qualities of the buddhas are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the distinct qualities of the buddhas is the distinct qualities of the buddhas.

“Subhūti, knowledge of all the dharmas is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in knowledge of all the dharmas is knowledge of all the dharmas. Subhūti, the knowledge of the aspects of the path is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the knowledge of the aspects of the path is the knowledge of the aspects of the path. Subhūti, all-aspect omniscience is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in all-aspect omniscience is all-aspect omniscience.

“Subhūti, the past limit of physical forms is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity,825 is physical forms. Subhūti, the future limit [F.329.b] of physical forms is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is physical forms. Subhūti, the present state of physical forms is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is physical forms.

“Subhūti, the past limit of feelings is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings. Subhūti, the future limit of feelings is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings. Subhūti, the present state of feelings is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings.

“Subhūti, the past limit of perceptions is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is perceptions. Subhūti, the future limit of perceptions is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is perceptions. Subhūti, the present state of perceptions is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is perceptions.

“Subhūti, the past limit of formative dispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is formative dispositions. Subhūti, the future limit of formative dispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is formative dispositions. Subhūti, the present state of formative dispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is formative dispositions.

“Subhūti, the past limit of consciousness is neither fettered [F.330.a] nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is consciousness. Subhūti, the future limit of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is consciousness. Subhūti, the present state of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is consciousness.

“Subhūti, the past limit of the eyes is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the eyes. Subhūti, the future limit of the eyes is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the eyes. Subhūti, the present state of the eyes is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the eyes.

“Subhūti, the past limit of the ears is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the ears. Subhūti, the future limit of the ears is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the ears. Subhūti, the present state of the ears is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the ears.

“Subhūti, the past limit of the nose is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the nose. Subhūti, the future limit of the nose is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the nose. Subhūti, the present state of the nose [F.330.b] is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the nose.

“Subhūti, the past limit of the tongue is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the tongue. Subhūti, the future limit of the tongue is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the tongue. Subhūti, the present state of the tongue is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the tongue.

“Subhūti, the past limit of the body is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the body. Subhūti, the future limit of the body is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the body. Subhūti, the present state of the body is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the body.

“Subhūti, the past limit of the mental faculty is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the mental faculty. Subhūti, the future limit of the mental faculty is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the mental faculty. Subhūti, the present state of the mental faculty is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the mental faculty.

“Subhūti, the past limit of sights is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is sights. Subhūti, the future limit of sights is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is sights. Subhūti, the present state of [F.331.a] sights is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is sights.

“Subhūti, the past limit of sounds is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is sounds. Subhūti, the future limit of sounds is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is sounds. Subhūti, the present state of sounds is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is sounds.

“Subhūti, the past limit of odors is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is odors. Subhūti, the future limit of odors is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is odors. Subhūti, the present state of odors is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is odors.

“Subhūti, the past limit of tastes is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is tastes. Subhūti, the future limit of tastes is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is tastes. Subhūti, the present state of tastes is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is tastes.

“Subhūti, the past limit of tangibles is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is tangibles. Subhūti, the future limit of tangibles is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is tangibles. Subhūti, the present state of tangibles is neither fettered nor liberated. If you ask [F.331.b] why, Subhūti, it is because the present, which has the essential nature of a nonentity, is tangibles.

“Subhūti, the past limit of mental phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is mental phenomena. Subhūti, the future limit of mental phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is mental phenomena. Subhūti, the present state of mental phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is mental phenomena.

“Subhūti, the past limit of visual consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is visual consciousness. Subhūti, the future limit of visual consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is visual consciousness. Subhūti, the present state of visual consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is visual consciousness.

“Subhūti, the past limit of auditory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is auditory consciousness. Subhūti, the future limit of auditory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is auditory consciousness. Subhūti, the present state of auditory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is auditory consciousness.

“Subhūti, the past limit of olfactory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, [F.332.a] which has the essential nature of a nonentity, is olfactory consciousness. Subhūti, the future limit of olfactory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is olfactory consciousness. Subhūti, the present state of olfactory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is olfactory consciousness.

“Subhūti, the past limit of gustatory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is gustatory consciousness. Subhūti, the future limit of gustatory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is gustatory consciousness. Subhūti, the present state of gustatory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is gustatory consciousness.

“Subhūti, the past limit of tactile consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is tactile consciousness. Subhūti, the future limit of tactile consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is tactile consciousness. Subhūti, the present state of tactile consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is tactile consciousness.

“Subhūti, the past limit of mental consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is mental consciousness. [F.332.b] Subhūti, the future limit of mental consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is mental consciousness. Subhūti, the present state of mental consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is mental consciousness.

“Subhūti, the past limit of visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is visually compounded sensory contact. Subhūti, the future limit of visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is visually compounded sensory contact. Subhūti, the present state of visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is visually compounded sensory contact.

“Subhūti, the past limit of aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is aurally compounded sensory contact. Subhūti, the future limit of aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is aurally compounded sensory contact. Subhūti, the present state of aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is aurally compounded sensory contact.

“Subhūti, the past limit of nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is nasally compounded sensory contact. Subhūti, the future limit of [F.333.a] nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is nasally compounded sensory contact. Subhūti, the present state of nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is nasally compounded sensory contact.

“Subhūti, the past limit of lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is lingually compounded sensory contact. Subhūti, the future limit of lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is lingually compounded sensory contact. Subhūti, the present state of lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is lingually compounded sensory contact.

“Subhūti, the past limit of corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is corporeally compounded sensory contact. Subhūti, the future limit of corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is corporeally compounded sensory contact. Subhūti, the present state of corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is corporeally compounded sensory contact.

“Subhūti, the past limit of mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is mentally compounded sensory contact. Subhūti, the future limit of mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is mentally compounded sensory contact. [F.333.b] Subhūti, the present state of mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is mentally compounded sensory contact.

“Subhūti, the past limit of feelings conditioned by visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by visually compounded sensory contact. Subhūti, the future limit of feelings conditioned by visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by visually compounded sensory contact. Subhūti, the present state of feelings conditioned by visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by visually compounded sensory contact.

“Subhūti, the past limit of feelings conditioned by aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by aurally compounded sensory contact. Subhūti, the future limit of feelings conditioned by aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by aurally compounded sensory contact. Subhūti, the present state of feelings conditioned by aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by aurally compounded sensory contact.

“Subhūti, the past limit of feelings conditioned by nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by nasally compounded sensory contact. Subhūti, the future limit of feelings conditioned by nasally compounded sensory contact is neither [F.334.a] fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by nasally compounded sensory contact. Subhūti, the present state of feelings conditioned by nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by nasally compounded sensory contact.

“Subhūti, the past limit of feelings conditioned by lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by lingually compounded sensory contact. Subhūti, the future limit of feelings conditioned by lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by lingually compounded sensory contact. Subhūti, the present state of feelings conditioned by lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by lingually compounded sensory contact.

“Subhūti, the past limit of feelings conditioned by corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by corporeally compounded sensory contact. Subhūti, the future limit of feelings conditioned by corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by corporeally compounded sensory contact. Subhūti, the present state of feelings conditioned by corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by corporeally compounded sensory contact. [F.334.b]

“Subhūti, the past limit of feelings conditioned by mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by mentally compounded sensory contact. Subhūti, the future limit of feelings conditioned by mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by mentally compounded sensory contact. Subhūti, the present state of feelings conditioned by mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by mentally compounded sensory contact.

“Subhūti, the past limit of the earth element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the earth element. Subhūti, the future limit of the earth element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the earth element. Subhūti, the present state of the earth element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the earth element.

“Subhūti, the past limit of the water element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the water element. Subhūti, the future limit of the water element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the water element. Subhūti, the present state of the water element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the water element.

“Subhūti, [F.335.a] the past limit of the fire element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the fire element. Subhūti, the future limit of the fire element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the fire element. Subhūti, the present state of the fire element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the fire element.

“Subhūti, the past limit of the wind element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the wind element. Subhūti, the future limit of the wind element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the wind element. Subhūti, the present state of the wind element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the wind element.

“Subhūti, the past limit of the space element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the space element. Subhūti, the future limit of the space element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the space element. Subhūti, the present state of the space element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the space element.

“Subhūti, the past limit of the consciousness element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, [F.335.b] is the consciousness element. Subhūti, the future limit of the consciousness element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the consciousness element. Subhūti, the present state of the consciousness element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the consciousness element.

“Subhūti, the past limit of ignorance is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is ignorance. Subhūti, the future limit of ignorance is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is ignorance. Subhūti, the present state of ignorance is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is ignorance.

“Subhūti, the past limit of formative predispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is formative predispositions. Subhūti, the future limit of formative predispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is formative predispositions. Subhūti, the present state of formative predispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is formative predispositions.

“Subhūti, the past limit of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is consciousness. Subhūti, the future limit of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is consciousness. Subhūti, the present state of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is consciousness. [F.336.a]

“Subhūti, the past limit of name and form is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is name and form. Subhūti, the future limit of name and form is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is name and form. Subhūti, the present state of name and form is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is name and form.

“Subhūti, the past limit of the six sense fields is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the six sense fields. Subhūti, the future limit of the six sense fields is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the six sense fields. Subhūti, the present state of the six sense fields is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the six sense fields.

“Subhūti, the past limit of sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is sensory contact. Subhūti, the future limit of sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is sensory contact. Subhūti, the present state of sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is sensory contact.

“Subhūti, the past limit of sensation is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is sensation. Subhūti, the future limit of sensation is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is sensation. Subhūti, the present state of sensation is neither fettered nor liberated. If you ask why, Subhūti, [F.336.b] it is because the present, which has the essential nature of a nonentity, is sensation.

“Subhūti, the past limit of craving is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is craving. Subhūti, the future limit of craving is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is craving. Subhūti, the present state of craving is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is craving.

“Subhūti, the past limit of grasping is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is grasping. Subhūti, the future limit of grasping is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is grasping. Subhūti, the present state of grasping is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is grasping.

“Subhūti, the past limit of the rebirth process is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the rebirth process. Subhūti, the future limit of the rebirth process is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the rebirth process. Subhūti, the present state of the rebirth process is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the rebirth process.

“Subhūti, the past limit of birth is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is birth. Subhūti, the future limit of birth is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is birth. Subhūti, the present state of birth is neither fettered [F.337.a] nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is birth.

“Subhūti, the past limit of aging and death is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is aging and death. Subhūti, the future limit of aging and death is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is aging and death. Subhūti, the present state of aging and death is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is aging and death.

“Subhūti, the past limit of the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the perfection of generosity. Subhūti, the future limit of the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the perfection of generosity. Subhūti, the present state of the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the perfection of generosity.

“Subhūti, the past limit of the perfection of ethical discipline is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the perfection of ethical discipline. Subhūti, the future limit of the perfection of ethical discipline is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the perfection of ethical discipline. Subhūti, the present state of the perfection of ethical discipline is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the perfection of ethical discipline. [F.337.b]

“Subhūti, the past limit of the perfection of tolerance is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the perfection of tolerance. Subhūti, the future limit of the perfection of tolerance is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the perfection of tolerance. Subhūti, the present state of the perfection of tolerance is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the perfection of tolerance.

“Subhūti, the past limit of the perfection of perseverance is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the perfection of perseverance. Subhūti, the future limit of the perfection of perseverance is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the perfection of perseverance. Subhūti, the present state of the perfection of perseverance is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the perfection of perseverance.

“Subhūti, the past limit of the perfection of meditative concentration is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the perfection of meditative concentration. Subhūti, the future limit of the perfection of meditative concentration is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the perfection of meditative concentration. Subhūti, the present state of the perfection of meditative concentration is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, [F.338.a] is the perfection of meditative concentration.

“Subhūti, the past limit of the perfection of wisdom is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the perfection of wisdom. Subhūti, the future limit of the perfection of wisdom is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the perfection of wisdom. Subhūti, the present state of the perfection of wisdom is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the perfection of wisdom. [B24]

“Subhūti, the past limit of the emptiness of internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of internal phenomena. Subhūti, the future limit of the emptiness of internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of internal phenomena. Subhūti, the present state of the emptiness of internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of internal phenomena.

“Subhūti, the past limit of the emptiness of external phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of external phenomena. Subhūti, the future limit of the emptiness of external phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of external phenomena. Subhūti, the present state of the emptiness of external phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of external phenomena.

“Subhūti, the past limit of the emptiness of external and internal phenomena is neither fettered [F.338.b] nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of external and internal phenomena. Subhūti, the future limit of the emptiness of external and internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of external and internal phenomena. Subhūti, the present state of the emptiness of external and internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of external and internal phenomena.

“Subhūti, the past limit of the emptiness of emptiness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of emptiness. Subhūti, the future limit of the emptiness of emptiness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of emptiness. Subhūti, the present state of the emptiness of emptiness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of emptiness.

“Subhūti, the past limit of the emptiness of great extent is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of great extent. Subhūti, the future limit of the emptiness of great extent is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of great extent. Subhūti, the present state of the emptiness of great extent is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of great extent.

“Subhūti, the past limit of the emptiness of ultimate reality is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of ultimate reality. Subhūti, the future limit of the emptiness of ultimate reality is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, [F.339.a] which has the essential nature of a nonentity, is the emptiness of ultimate reality. Subhūti, the present state of the emptiness of ultimate reality is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of ultimate reality.

“Subhūti, the past limit of the emptiness of conditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of conditioned phenomena. Subhūti, the future limit of the emptiness of conditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of conditioned phenomena. Subhūti, the present state of the emptiness of conditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of conditioned phenomena.

“Subhūti, the past limit of the emptiness of unconditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of unconditioned phenomena. Subhūti, the future limit of the emptiness of unconditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of unconditioned phenomena. Subhūti, the present state of the emptiness of unconditioned phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of unconditioned phenomena.

“Subhūti, the past limit of the emptiness of the unlimited is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of the unlimited. Subhūti, the future limit of the emptiness of the unlimited is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, [F.339.b] is the emptiness of the unlimited. Subhūti, the present state of the emptiness of the unlimited is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of the unlimited.

“Subhūti, the past limit of the emptiness of that which has neither beginning nor end is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of that which has neither beginning nor end. Subhūti, the future limit of the emptiness of that which has neither beginning nor end is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of that which has neither beginning nor end. Subhūti, the present state of the emptiness of that which has neither beginning nor end is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of that which has neither beginning nor end.

“Subhūti, the past limit of the emptiness of nonexclusion is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of nonexclusion. Subhūti, the future limit of the emptiness of nonexclusion is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of nonexclusion. Subhūti, the present state of the emptiness of nonexclusion is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of nonexclusion.

“Subhūti, the past limit of the emptiness of inherent nature is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of inherent nature. Subhūti, the future limit of the emptiness of inherent nature is neither fettered nor liberated. [F.340.a] If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of inherent nature. Subhūti, the present state of the emptiness of inherent nature is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of inherent nature.

“Subhūti, the past limit of the emptiness of all phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of all phenomena. Subhūti, the future limit of the emptiness of all phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of all phenomena. Subhūti, the present state of the emptiness of all phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of all phenomena.

“Subhūti, the past limit of the emptiness of intrinsic defining characteristics is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of intrinsic defining characteristics. Subhūti, the future limit of the emptiness of intrinsic defining characteristics is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of intrinsic defining characteristics. Subhūti, the present state of the emptiness of intrinsic defining characteristics is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of intrinsic defining characteristics.

“Subhūti, the past limit of the emptiness of that which cannot be apprehended is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of that which cannot be apprehended. Subhūti, the future limit of the emptiness of that which cannot be apprehended is neither fettered [F.340.b] nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of that which cannot be apprehended. Subhūti, the present state of the emptiness of that which cannot be apprehended is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of that which cannot be apprehended.

“Subhūti, the past limit of the emptiness of nonentities is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of nonentities. Subhūti, the future limit of the emptiness of nonentities is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of nonentities. Subhūti, the present state of the emptiness of nonentities is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of nonentities.

“Subhūti, the past limit of the emptiness of essential nature is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of essential nature. Subhūti, the future limit of the emptiness of essential nature is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness of essential nature. Subhūti, the present state of the emptiness of essential nature is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of essential nature.

“Subhūti, the past limit of the emptiness of an essential nature of nonentities is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness of an essential nature of nonentities. Subhūti, the future limit of the emptiness of an essential nature of nonentities is neither fettered nor liberated. If you ask why, Subhūti, [F.341.a] it is because the future limit, which has the essential nature of a nonentity, is the emptiness of an essential nature of nonentities. Subhūti, the present state of the emptiness of an essential nature of nonentities is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the emptiness of an essential nature of nonentities.

“Subhūti, the past limit of the applications of mindfulness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the applications of mindfulness. Subhūti, the future limit of the applications of mindfulness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the applications of mindfulness. Subhūti, the present state of the applications of mindfulness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the applications of mindfulness.

“Subhūti, the past limit of the correct exertions is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the correct exertions. Subhūti, the future limit of the correct exertions is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the correct exertions. Subhūti, the present state of the correct exertions is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the correct exertions.

“Subhūti, the past limit of the supports for miraculous ability is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the supports for miraculous ability. Subhūti, the future limit of the supports for miraculous ability is neither fettered nor liberated. If you ask why, [F.341.b] Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the supports for miraculous ability. Subhūti, the present state of the supports for miraculous ability is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the supports for miraculous ability.

“Subhūti, the past limit of the faculties is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the faculties. Subhūti, the future limit of the faculties is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the faculties. Subhūti, the present state of the faculties is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the faculties.

“Subhūti, the past limit of the powers is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the powers. Subhūti, the future limit of the powers is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the powers. Subhūti, the present state of the powers is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the powers.

“Subhūti, the past limit of the branches of enlightenment is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the branches of enlightenment. Subhūti, the future limit of the branches of enlightenment is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the branches of enlightenment. [F.342.a] Subhūti, the present state of the branches of enlightenment is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the branches of enlightenment.

“Subhūti, the past limit of the noble eightfold path is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the noble eightfold path. Subhūti, the future limit of the noble eightfold path is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the noble eightfold path. Subhūti, the present state of the noble eightfold path is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the noble eightfold path.

“Subhūti, the past limit of the truths of the noble ones is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the truths of the noble ones. Subhūti, the future limit of the truths of the noble ones is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the truths of the noble ones. Subhūti, the present state of the truths of the noble ones is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the truths of the noble ones.

“Subhūti, the past limit of the meditative concentrations is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the meditative concentrations. Subhūti, the future limit of the meditative concentrations is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, [F.342.b] which has the essential nature of a nonentity, is the meditative concentrations. Subhūti, the present state of the meditative concentrations is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the meditative concentrations.

“Subhūti, the past limit of the immeasurable attitudes is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the immeasurable attitudes. Subhūti, the future limit of the immeasurable attitudes is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the immeasurable attitudes. Subhūti, the present state of the immeasurable attitudes is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the immeasurable attitudes.

“Subhūti, the past limit of the formless absorptions is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the formless absorptions. Subhūti, the future limit of the formless absorptions is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the formless absorptions. Subhūti, the present state of the formless absorptions is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the formless absorptions.

“Subhūti, the past limit of the liberations is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the liberations. Subhūti, the future limit of the liberations is neither fettered [F.343.a] nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the liberations. Subhūti, the present state of the liberations is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the liberations.

“Subhūti, the past limit of the serial steps of meditative absorption is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the serial steps of meditative absorption. Subhūti, the future limit of the serial steps of meditative absorption is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the serial steps of meditative absorption. Subhūti, the present state of the serial steps of meditative absorption is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the serial steps of meditative absorption.

“Subhūti, the past limit of the emptiness, signlessness, and wishlessness gateways to liberation is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, the future limit of the emptiness, signlessness, and wishlessness gateways to liberation is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, the present state of the emptiness, signlessness, and wishlessness gateways to liberation is neither fettered nor liberated. If you ask why, Subhūti, [F.343.b] it is because the present, which has the essential nature of a nonentity, is the emptiness, signlessness, and wishlessness gateways to liberation.

“Subhūti, the past limit of the extrasensory powers is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the extrasensory powers. Subhūti, the future limit of the extrasensory powers is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the extrasensory powers. Subhūti, the present state of the extrasensory powers is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the extrasensory powers.

“Subhūti, the past limit of the meditative stabilities is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the meditative stabilities. Subhūti, the future limit of the meditative stabilities is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the meditative stabilities. Subhūti, the present state of the meditative stabilities is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the meditative stabilities.

“Subhūti, the past limit of the dhāraṇī gateways is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the dhāraṇī gateways. Subhūti, the future limit of the dhāraṇī gateways is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the dhāraṇī gateways. Subhūti, the present state of the dhāraṇī gateways is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the dhāraṇī gateways.

“Subhūti, the past limit of the powers of the tathāgatas [F.344.a] is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the powers of the tathāgatas. Subhūti, the future limit of the powers of the tathāgatas is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the powers of the tathāgatas. Subhūti, the present state of the powers of the tathāgatas is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the powers of the tathāgatas.

“Subhūti, the past limit of the fearlessnesses is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the fearlessnesses. Subhūti, the future limit of the fearlessnesses is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the fearlessnesses. Subhūti, the present state of the fearlessnesses is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the fearlessnesses.

“Subhūti, the past limit of the kinds of exact knowledge is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the kinds of exact knowledge. Subhūti, the future limit of the kinds of exact knowledge is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the kinds of exact knowledge. Subhūti, the present state of the kinds of exact knowledge is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the kinds of exact knowledge. [F.344.b]

“Subhūti, the past limit of great compassion is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is great compassion. Subhūti, the future limit of great compassion is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is great compassion. Subhūti, the present state of great compassion is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is great compassion.

“Subhūti, the past limit of the distinct qualities of the buddhas is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the distinct qualities of the buddhas. Subhūti, the future limit of the distinct qualities of the buddhas is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the distinct qualities of the buddhas. Subhūti, the present state of the distinct qualities of the buddhas is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the distinct qualities of the buddhas.

“Subhūti, the past limit of knowledge of all the dharmas is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is knowledge of all the dharmas. Subhūti, the future limit of knowledge of all the dharmas is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is knowledge of all the dharmas. Subhūti, the present state of knowledge of all the dharmas is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is knowledge of all the dharmas.

“Subhūti, [F.345.a] the past limit of the knowledge of the aspects of the path is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the knowledge of the aspects of the path. Subhūti, the future limit of the knowledge of the aspects of the path is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the knowledge of the aspects of the path. Subhūti, the present state of the knowledge of the aspects of the path is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the knowledge of the aspects of the path.

“Subhūti, the past limit of all-aspect omniscience is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is all-aspect omniscience. Subhūti, the future limit of all-aspect omniscience is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is all-aspect omniscience. Subhūti, the present state of all-aspect omniscience is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is all-aspect omniscience.”

Subhūti said, “Blessed Lord, it is difficult for those who do not persevere, who have not cultivated the roots of virtue, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, who have given up perseverance, who are forgetful, and who are without alertness to believe in the perfection of wisdom.”

“Subhūti, so it is,” replied the Blessed One. “Subhūti, it is difficult for those who do not persevere, who have not cultivated the roots of virtue, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, who have given up perseverance, [F.345.b] who are forgetful, and who are without alertness to believe in the perfection of wisdom.

“Moreover, Subhūti, the purity of physical forms is the purity of the fruition, the purity of feelings is the purity of the fruition, the purity of perceptions is the purity of the fruition, the purity of formative predispositions is the purity of the fruition, and the purity of consciousness is the purity of the fruition; the purity of the eyes is the purity of the fruition, the purity of the ears is the purity of the fruition, the purity of the nose is the purity of the fruition, the purity of the tongue is the purity of the fruition, [F.346.a] the purity of the body is the purity of the fruition, and the purity of the mental faculty is the purity of the fruition; the purity of sights is the purity of the fruition, the purity of sounds is the purity of the fruition, the purity of odors is the purity of the fruition, the purity of tastes is the purity of the fruition, the purity of tangibles is the purity of the fruition, and the purity of mental phenomena is the purity of the fruition; the purity of visual consciousness is the purity of the fruition, the purity of auditory consciousness is the purity of the fruition, the purity of olfactory consciousness is the purity of the fruition, the purity of gustatory consciousness is the purity of the fruition, the purity of tactile consciousness is the purity of the fruition, and the purity of mental consciousness is the purity of the fruition; the purity of visually compounded sensory contact is the purity of the fruition, the purity of aurally compounded sensory contact is the purity of the fruition, the purity of nasally compounded sensory contact is the purity of the fruition, the purity of lingually compounded sensory contact is the purity of the fruition, the purity of corporeally compounded sensory contact is the purity of the fruition, and the purity of mentally compounded sensory contact is the purity of the fruition; the purity of feelings conditioned by visually compounded sensory contact is the purity of the fruition, the purity of feelings conditioned by aurally compounded sensory contact is the purity of the fruition, the purity of feelings conditioned by nasally compounded sensory contact is the purity of the fruition, the purity of feelings conditioned by lingually compounded sensory contact is the purity of the fruition, the purity of feelings conditioned by corporeally compounded sensory contact is the purity of the fruition, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of the fruition; the purity of the earth element is the purity of the fruition, the purity of the water element is the purity of the fruition, the purity of the fire element is the purity of the fruition, the purity of the wind element is the purity of the fruition, [F.346.b] the purity of the space element is the purity of the fruition, and the purity of the consciousness element is the purity of the fruition; the purity of ignorance is the purity of the fruition, the purity of formative predispositions is the purity of the fruition, the purity of consciousness is the purity of the fruition, the purity of name and form is the purity of the fruition, the purity of the six sense fields is the purity of the fruition, the purity of sensory contact is the purity of the fruition, the purity of sensation is the purity of the fruition, the purity of craving is the purity of the fruition, the purity of grasping is the purity of the fruition, the purity of the rebirth process is the purity of the fruition, the purity of birth is the purity of the fruition, and the purity of aging and death is the purity of the fruition; the purity of the perfection of generosity is the purity of the fruition, the purity of the perfection of ethical discipline is the purity of the fruition, the purity of the perfection of tolerance is the purity of the fruition, the purity of the perfection of perseverance is the purity of the fruition, the purity of the perfection of meditative concentration is the purity of the fruition, and the purity of the perfection of wisdom is the purity of the fruition; the purity of the emptiness of internal phenomena is the purity of the fruition, the purity of the emptiness of external phenomena [F.347.a] is the purity of the fruition, the purity of the emptiness of external and internal phenomena is the purity of the fruition, the purity of the emptiness of emptiness is the purity of the fruition, the purity of the emptiness of great extent is the purity of the fruition, the purity of the emptiness of ultimate reality is the purity of the fruition, the purity of the emptiness of conditioned phenomena is the purity of the fruition, the purity of the emptiness of unconditioned phenomena is the purity of the fruition, the purity of the emptiness of the unlimited is the purity of the fruition, the purity of the emptiness of that which has neither beginning nor end is the purity of the fruition, the purity of the emptiness of nonexclusion is the purity of the fruition, the purity of the emptiness of inherent nature is the purity of the fruition, the purity of the emptiness of all phenomena is the purity of the fruition, the purity of the emptiness of intrinsic defining characteristics is the purity of the fruition, the purity of the emptiness of that which cannot be apprehended is the purity of the fruition, the purity of the emptiness of nonentities is the purity of the fruition, the purity of the emptiness of essential nature is the purity of the fruition, and the purity of the emptiness of an essential nature of nonentities is the purity of the fruition; the purity of the applications of mindfulness is the purity of the fruition, the purity of the correct exertions is the purity of the fruition, [F.347.b] the purity of the supports for miraculous ability is the purity of the fruition, the purity of the faculties is the purity of the fruition, the purity of the powers is the purity of the fruition, the purity of the seven branches of enlightenment is the purity of the fruition, and the purity of the noble eightfold path is the purity of the fruition; and the purity of the truths of the noble ones is the purity of the fruition, the purity of the meditative concentrations is the purity of the fruition, the purity of the immeasurable attitudes is the purity of the fruition, the purity of the formless absorptions is the purity of the fruition, the purity of the eight liberations is the purity of the fruition, the purity of the nine serial steps of meditative absorption is the purity of the fruition, the purity of the emptiness, signlessness, and wishlessness gateways to liberation is the purity of the fruition, the purity of the extrasensory powers is the purity of the fruition, the purity of the meditative stabilities is the purity of the fruition, the purity of the dhāraṇī gateways is the purity of the fruition, the purity of the powers of the tathāgatas is the purity of the fruition, the purity of the four fearlessnesses is the purity of the fruition, the purity of the four kinds of exact knowledge is the purity of the fruition, the purity of great compassion is the purity of the fruition, [F.348.a] the purity of the eighteen distinct qualities of the buddhas is the purity of the fruition, the purity of knowledge of all the dharmas is the purity of the fruition, the purity of the knowledge of the aspects of the path is the purity of the fruition, and the purity of all-aspect omniscience is the purity of the fruition.

“Moreover, Subhūti, the utter purity826 of physical forms is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of physical forms, so this utter purity of physical forms and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of feelings is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of feelings, so this utter purity of feelings and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of perceptions is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of perceptions, so this utter purity of perceptions and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of formative predispositions is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom [F.348.b] is the utter purity of formative predispositions, so this utter purity of formative predispositions and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of consciousness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of consciousness, so this utter purity of consciousness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of the eyes is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the eyes, so this utter purity of the eyes and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the ears is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the ears, so this utter purity of the ears and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the nose is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the nose, so this utter purity of the nose and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the tongue is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom [F.349.a] is the utter purity of the tongue, so this utter purity of the tongue and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the body is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the body, so this utter purity of the body and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the mental faculty is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the mental faculty, so this utter purity of the mental faculty and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of sights is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of sights, so this utter purity of sights and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of sounds is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of sounds, so this utter purity of sounds and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of odors is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of odors, [F.349.b] so this utter purity of odors and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of tastes is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of tastes, so this utter purity of tastes and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of mental phenomena is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of mental phenomena, so this utter purity of mental phenomena and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of visual consciousness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of visual consciousness, so this utter purity of visual consciousness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of auditory consciousness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom [F.350.a] is the utter purity of auditory consciousness, so this utter purity of auditory consciousness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of olfactory consciousness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of olfactory consciousness, so this utter purity of olfactory consciousness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of gustatory consciousness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of gustatory consciousness, so this utter purity of gustatory consciousness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of tactile consciousness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of tactile consciousness, so this utter purity of tactile consciousness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of mental consciousness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of mental consciousness, [F.350.b] so this utter purity of mental consciousness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of visually compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of visually compounded sensory contact, so this utter purity of visually compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of aurally compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of aurally compounded sensory contact, so this utter purity of aurally compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of nasally compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of nasally compounded sensory contact, so this utter purity of nasally compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of lingually compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of lingually compounded sensory contact, so this utter purity of lingually compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of corporeally compounded sensory contact [F.351.a] is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of corporeally compounded sensory contact, so this utter purity of corporeally compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of mentally compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of mentally compounded sensory contact, so this utter purity of mentally compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of feelings conditioned by visually compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of feelings conditioned by visually compounded sensory contact, so this utter purity of feelings conditioned by visually compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of feelings conditioned by aurally compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of feelings conditioned by aurally compounded sensory contact, so this utter purity of feelings conditioned by aurally compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. [F.351.b] The utter purity of feelings conditioned by nasally compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of feelings conditioned by nasally compounded sensory contact, so this utter purity of feelings conditioned by nasally compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of feelings conditioned by lingually compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of feelings conditioned by lingually compounded sensory contact, so this utter purity of feelings conditioned by lingually compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of feelings conditioned by corporeally compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of feelings conditioned by corporeally compounded sensory contact, so this utter purity of feelings conditioned by corporeally compounded sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of feelings conditioned by mentally compounded sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of feelings conditioned by mentally compounded sensory contact, so this utter purity of feelings conditioned by mentally compounded sensory contact and this utter purity of the perfection of wisdom are not two, [F.352.a] cannot be divided into two, are no different, and are not distinct.

“The utter purity of the earth element is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the earth element, so this utter purity of the earth element and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the water element is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the water element, so this utter purity of the water element and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the fire element is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the fire element, so this utter purity of the fire element and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the wind element is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the wind element, so this utter purity of the wind element and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the space element is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom [F.352.b] is the utter purity of the space element, so this utter purity of the space element and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the consciousness element is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the consciousness element, so this utter purity of the consciousness element and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of ignorance is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of ignorance, so this utter purity of ignorance and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of formative predispositions is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of formative predispositions, so this utter purity of formative predispositions and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of consciousness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of consciousness, so this utter purity of consciousness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of name and form [F.353.a] is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of name and form, so this utter purity of name and form and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the six sense fields is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the six sense fields, so this utter purity of the six sense fields and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of sensory contact is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of sensory contact, so this utter purity of sensory contact and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of sensation is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of sensation, so this utter purity of sensation and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of craving is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of craving, so this utter purity of craving and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of grasping is the utter purity of the perfection of wisdom, [F.353.b] and the utter purity of the perfection of wisdom is the utter purity of grasping, so this utter purity of grasping and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the rebirth process is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the rebirth process, so this utter purity of the rebirth process and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of birth is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of birth, so this utter purity of birth and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of aging and death is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of aging and death, so this utter purity of aging and death and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of the perfection of generosity is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the perfection of generosity, so this utter purity of the perfection of generosity and this utter purity of the perfection of wisdom [F.354.a] are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the perfection of ethical discipline is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the perfection of ethical discipline, so this utter purity of the perfection of ethical discipline and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the perfection of tolerance is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the perfection of tolerance, so this utter purity of the perfection of tolerance and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the perfection of perseverance is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the perfection of perseverance, so this utter purity of the perfection of perseverance and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. [F.354.b] The utter purity of the perfection of meditative concentration is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the perfection of meditative concentration, so this utter purity of the perfection of meditative concentration and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of the emptiness of internal phenomena is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of internal phenomena, so this utter purity of the emptiness of internal phenomena and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of external phenomena is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of external phenomena, so this utter purity of the emptiness of external phenomena and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of external and internal phenomena is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of external and internal phenomena, so this utter purity of the emptiness of external and internal phenomena and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of emptiness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of emptiness, so this utter purity of the emptiness of emptiness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. [F.355.a] The utter purity of the emptiness of great extent is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of great extent, so this utter purity of the emptiness of great extent and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of ultimate reality is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of ultimate reality, so this utter purity of the emptiness of ultimate reality and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of conditioned phenomena is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of conditioned phenomena, so this utter purity of the emptiness of conditioned phenomena and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of unconditioned phenomena is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of unconditioned phenomena, so this utter purity of the emptiness of unconditioned phenomena and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of the unlimited is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom [F.355.b] is the utter purity of the emptiness of the unlimited, so this utter purity of the emptiness of the unlimited and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of that which has neither beginning nor end is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of that which has neither beginning nor end, so this utter purity of the emptiness of that which has neither beginning nor end and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of nonexclusion is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of nonexclusion, so this utter purity of the emptiness of nonexclusion and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of inherent nature is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of inherent nature, so this utter purity of the emptiness of inherent nature and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of all phenomena is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of all phenomena, [F.356.a] so this utter purity of the emptiness of all phenomena and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of intrinsic defining characteristics is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of intrinsic defining characteristics, so this utter purity of the emptiness of intrinsic defining characteristics and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of that which cannot be apprehended is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of that which cannot be apprehended, so this utter purity of the emptiness of that which cannot be apprehended and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of nonentities is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of nonentities, so this utter purity of the emptiness of nonentities and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of essential nature is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of essential nature, so this utter purity of the emptiness of essential nature [F.356.b] and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness of an essential nature of nonentities is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness of an essential nature of nonentities, so this utter purity of the emptiness of an essential nature of nonentities and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. [B25]

“The utter purity of the applications of mindfulness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the applications of mindfulness, so this utter purity of the applications of mindfulness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the correct exertions is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the correct exertions, so this utter purity of the correct exertions and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the supports for miraculous ability is the utter purity of the perfection of wisdom, [F.357.a] and the utter purity of the perfection of wisdom is the utter purity of the supports for miraculous ability, so this utter purity of the supports for miraculous ability and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the faculties is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the faculties, so this utter purity of the faculties and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the powers is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the powers, so this utter purity of the powers and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the branches of enlightenment is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the branches of enlightenment, so this utter purity of the branches of enlightenment and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the noble eightfold path is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the noble eightfold path, [F.357.b] so this utter purity of the noble eightfold path and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of the truths of the noble ones is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the truths of the noble ones, so this utter purity of the truths of the noble ones and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the meditative concentrations is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the meditative concentrations, so this utter purity of the meditative concentrations and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the immeasurable attitudes is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the immeasurable attitudes, so this utter purity of the immeasurable attitudes and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the formless absorptions is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the formless absorptions, so this utter purity of the formless absorptions and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. [F.358.a] The utter purity of the eight liberations is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the eight liberations, so this utter purity of the eight liberations and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the nine serial steps of meditative absorption is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the nine serial steps of meditative absorption, so this utter purity of the nine serial steps of meditative absorption and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the emptiness, signlessness, and wishlessness gateways to liberation is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the emptiness, signlessness, and wishlessness gateways to liberation, so this utter purity of the emptiness, signlessness, and wishlessness gateways to liberation and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the extrasensory powers is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the extrasensory powers, so this utter purity of the extrasensory powers and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. [F.358.b] The utter purity of all the meditative stabilities is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of all the meditative stabilities, so this utter purity of all the meditative stabilities and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of all the dhāraṇī gateways is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of all the dhāraṇī gateways, so this utter purity of all the dhāraṇī gateways and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of the ten powers of the tathāgatas is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the ten powers of the tathāgatas, so this utter purity of the ten powers of the tathāgatas and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the four fearlessnesses is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the four fearlessnesses, so this utter purity of the four fearlessnesses and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the four kinds of exact knowledge [F.359.a] is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the four kinds of exact knowledge, so this utter purity of the four kinds of exact knowledge and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of great loving kindness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of great loving kindness, so this utter purity of great loving kindness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of great compassion is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of great compassion, so this utter purity of great compassion and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the eighteen distinct qualities of the buddhas is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the eighteen distinct qualities of the buddhas, so this utter purity of the eighteen distinct qualities of the buddhas and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“The utter purity of knowledge of all the dharmas is the utter purity of the perfection of wisdom, [F.359.b] and the utter purity of the perfection of wisdom is the utter purity of knowledge of all the dharmas, so this utter purity of knowledge of all the dharmas and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of the knowledge of the aspects of the path is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of the knowledge of the aspects of the path, so this utter purity of the knowledge of the aspects of the path and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of all-aspect omniscience is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of all-aspect omniscience, so this utter purity of all-aspect omniscience and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.

“Moreover, Subhūti, the purity of the self is the purity of physical forms, and the purity of physical forms is the purity of the self, so this purity of the self and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of physical forms, and the purity of physical forms is the purity of a being, so this purity of a being and this purity of physical forms are not two, [F.360.a] cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of physical forms, and the purity of physical forms is the purity of a life form, so this purity of a life form and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of physical forms, and the purity of physical forms is the purity of life, so this purity of life and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of physical forms, and the purity of physical forms is the purity of an individual, so this purity of an individual and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of physical forms, and the purity of physical forms is the purity of a person, so this purity of a person and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of physical forms, and the purity of physical forms is the purity of one born of Manu, so this purity of one born of Manu and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of physical forms, and the purity of physical forms is the purity of a child of Manu, [F.360.b] so this purity of a child of Manu and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of physical forms, and the purity of physical forms is the purity of an agent, so this purity of an agent and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of physical forms, and the purity of physical forms is the purity of an experiencer, so this purity of an experiencer and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of physical forms, and the purity of physical forms is the purity of a knower, so this purity of a knower and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of physical forms, and the purity of physical forms is the purity of a viewer, so this purity of a viewer and this purity of physical forms are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of feelings, and the purity of feelings is the purity of the self, so this purity of the self and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of feelings, and the purity of feelings is the purity of a being, [F.361.a] so this purity of a being and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of feelings, and the purity of feelings is the purity of a life form, so this purity of a life form and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of feelings, and the purity of feelings is the purity of life, so this purity of life and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of feelings, and the purity of feelings is the purity of an individual, so this purity of an individual and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of feelings, and the purity of feelings is the purity of a person, so this purity of a person and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of feelings, and the purity of feelings is the purity of one born of Manu, so this purity of one born of Manu and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of feelings, and the purity of feelings is the purity of a child of Manu, so this purity of a child of Manu [F.361.b] and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of feelings, and the purity of feelings is the purity of an agent, so this purity of an agent and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of feelings, and the purity of feelings is the purity of an experiencer, so this purity of an experiencer and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of feelings, and the purity of feelings is the purity of a knower, so this purity of a knower and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of feelings, and the purity of feelings is the purity of a viewer, so this purity of a viewer and this purity of feelings are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of perceptions, and the purity of perceptions is the purity of the self, so this purity of the self and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of perceptions, and the purity of perceptions is the purity of a being, so this purity of a being and this purity of perceptions are not two, cannot be divided [F.362.a] into two, are no different, and are not distinct. The purity of a life form is the purity of perceptions, and the purity of perceptions is the purity of a life form, so this purity of a life form and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of perceptions, and the purity of perceptions is the purity of life, so this purity of life and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of perceptions, and the purity of perceptions is the purity of an individual, so this purity of an individual and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of perceptions, and the purity of perceptions is the purity of a person, so this purity of a person and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of perceptions, and the purity of perceptions is the purity of one born of Manu, so this purity of one born of Manu and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of perceptions, and the purity of perceptions is the purity of a child of Manu, so this purity of a child of Manu [F.362.b] and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of perceptions, and the purity of perceptions is the purity of an agent, so this purity of an agent and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of perceptions, and the purity of perceptions is the purity of an experiencer, so this purity of an experiencer and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of perceptions, and the purity of perceptions is the purity of a knower, so this purity of a knower and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of perceptions, and the purity of perceptions is the purity of a viewer, so this purity of a viewer and this purity of perceptions are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of formative predispositions, and the purity of formative predispositions is the purity of the self, so this purity of the self and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of formative predispositions, and the purity of formative predispositions is the purity of a being, so this purity of a being [F.363.a] and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of formative predispositions, and the purity of formative predispositions is the purity of a life form, so this purity of a life form and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of formative predispositions, and the purity of formative predispositions is the purity of life, so this purity of life and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of formative predispositions, and the purity of formative predispositions is the purity of an individual, so this purity of an individual and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of formative predispositions, and the purity of formative predispositions is the purity of a person, so this purity of a person and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of formative predispositions, and the purity of formative predispositions is the purity of one born of Manu, so this purity of one born of Manu and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of formative predispositions, and the purity of formative predispositions is the purity of a child of Manu, so this purity of a child of Manu and this purity of formative predispositions are not two, cannot be divided [F.363.b] into two, are no different, and are not distinct. The purity of an agent is the purity of formative predispositions, and the purity of formative predispositions is the purity of an agent, so this purity of an agent and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of formative predispositions, and the purity of formative predispositions is the purity of an experiencer, so this purity of an experiencer and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of formative predispositions, and the purity of formative predispositions is the purity of a knower, so this purity of a knower and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of formative predispositions, and the purity of formative predispositions is the purity of a viewer, so this purity of a viewer and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of consciousness, and the purity of consciousness is the purity of the self, so this purity of the self and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of a being is the purity of consciousness, and the purity of consciousness is the purity of a being, so this purity of a being and purity of consciousness [F.364.a] is not two, cannot be divided into two, is no different, and is not distinct. The purity of a life form is the purity of consciousness, and the purity of consciousness is the purity of a life form, so this purity of a life form and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of life is the purity of consciousness, and the purity of consciousness is the purity of life, so this purity of life and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of an individual is the purity of consciousness, and the purity of consciousness is the purity of an individual, so this purity of an individual and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of a person is the purity of consciousness, and the purity of consciousness is the purity of a person, so this purity of a person and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of one born of Manu is the purity of consciousness, and the purity of consciousness is the purity of one born of Manu, so this purity of one born of Manu and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of a child of Manu is the purity of consciousness, [F.364.b] and the purity of consciousness is the purity of a child of Manu, so this purity of a child of Manu and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of an agent is the purity of consciousness, and the purity of consciousness is the purity of an agent, so this purity of an agent and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of an experiencer is the purity of consciousness, and the purity of consciousness is the purity of an experiencer, so this purity of an experiencer and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of a knower is the purity of consciousness, and the purity of consciousness is the purity of a knower, so this purity of a knower and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct. The purity of a viewer is the purity of consciousness, and the purity of consciousness is the purity of a viewer, so this purity of a viewer and purity of consciousness is not two, cannot be divided into two, is no different, and is not distinct.

“Moreover, Subhūti, the purity of the self is the purity of the eyes, and the purity of the eyes is the purity of the self, so this purity of the self and this purity of the eyes [F.365.a] are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the eyes, and the purity of the eyes is the purity of a being, so this purity of a being and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the eyes, and the purity of the eyes is the purity of a life form, so this purity of a life form and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the eyes, and the purity of the eyes is the purity of life, so this purity of life and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the eyes, and the purity of the eyes is the purity of an individual, so this purity of an individual and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the eyes, and the purity of the eyes is the purity of a person, so this purity of a person and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the eyes, and the purity of the eyes is the purity of one born of Manu, so this purity of one born of Manu and this purity of the eyes are not two, cannot be divided into two, are no different, [F.365.b] and are not distinct. The purity of a child of Manu is the purity of the eyes, and the purity of the eyes is the purity of a child of Manu, so this purity of a child of Manu and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the eyes, and the purity of the eyes is the purity of an agent, so this purity of an agent and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the eyes, and the purity of the eyes is the purity of an experiencer, so this purity of an experiencer and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the eyes, and the purity of the eyes is the purity of a knower, so this purity of a knower and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the eyes, and the purity of the eyes is the purity of a viewer, so this purity of a viewer and this purity of the eyes are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the ears, and the purity of the ears is the purity of the self, so this purity of the self and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the ears, [F.366.a] and the purity of the ears is the purity of a being, so this purity of a being and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the ears, and the purity of the ears is the purity of a life form, so this purity of a life form and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the ears, and the purity of the ears is the purity of life, so this purity of life and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the ears, and the purity of the ears is the purity of an individual, so this purity of an individual and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the ears, and the purity of the ears is the purity of a person, so this purity of a person and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the ears, and the purity of the ears is the purity of one born of Manu, so this purity of one born of Manu and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the ears, and the purity of the ears is the purity of a child of Manu, so this purity of a child of Manu [F.366.b] and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the ears, and the purity of the ears is the purity of an agent, so this purity of an agent and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the ears, and the purity of the ears is the purity of an experiencer, so this purity of an experiencer and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the ears, and the purity of the ears is the purity of a knower, so this purity of a knower and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the ears, and the purity of the ears is the purity of a viewer, so this purity of a viewer and this purity of the ears are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the nose, and the purity of the nose is the purity of the self, so this purity of the self and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the nose, and the purity of the nose is the purity of a being, so this purity of a being and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. [F.367.a] The purity of a life form is the purity of the nose, and the purity of the nose is the purity of a life form, so this purity of a life form and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the nose, and the purity of the nose is the purity of life, so this purity of life and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the nose, and the purity of the nose is the purity of an individual, so this purity of an individual and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the nose, and the purity of the nose is the purity of a person, so this purity of a person and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the nose, and the purity of the nose is the purity of one born of Manu, so this purity of one born of Manu and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the nose, and the purity of the nose is the purity of a child of Manu, so this purity of a child of Manu and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the nose, and the purity of the nose [F.367.b] is the purity of an agent, so this purity of an agent and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the nose, and the purity of the nose is the purity of an experiencer, so this purity of an experiencer and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the nose, and the purity of the nose is the purity of a knower, so this purity of a knower and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the nose, and the purity of the nose is the purity of a viewer, so this purity of a viewer and this purity of the nose are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the tongue, and the purity of the tongue is the purity of the self, so this purity of the self and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the tongue, and the purity of the tongue is the purity of a being, so this purity of a being and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the tongue, and the purity of the tongue is the purity of a life form, so this purity of a life form and this purity of the tongue are not two, cannot be divided into two, are no different, [F.368.a] and are not distinct. The purity of life is the purity of the tongue, and the purity of the tongue is the purity of life, so this purity of life and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the tongue, and the purity of the tongue is the purity of an individual, so this purity of an individual and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the tongue, and the purity of the tongue is the purity of a person, so this purity of a person and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the tongue, and the purity of the tongue is the purity of one born of Manu, so this purity of one born of Manu and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the tongue, and the purity of the tongue is the purity of a child of Manu, so this purity of a child of Manu and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the tongue, and the purity of the tongue is the purity of an agent, so this purity of an agent and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the tongue, and the purity of the tongue is the purity of an experiencer, so this purity of an experiencer and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. [F.368.b] The purity of a knower is the purity of the tongue, and the purity of the tongue is the purity of a knower, so this purity of a knower and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the tongue, and the purity of the tongue is the purity of a viewer, so this purity of a viewer and this purity of the tongue are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the body, and the purity of the body is the purity of the self, so this purity of the self and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the body, and the purity of the body is the purity of a being, so this purity of a being and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the body, and the purity of the body is the purity of a life form, so this purity of a life form and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the body, and the purity of the body is the purity of life, so this purity of life and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the body, and the purity of the body is the purity of an individual, so this purity of an individual and this purity of the body are not two, [F.369.a] cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the body, and the purity of the body is the purity of a person, so this purity of a person and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the body, and the purity of the body is the purity of one born of Manu, so this purity of one born of Manu and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the body, and the purity of the body is the purity of a child of Manu, so this purity of a child of Manu and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the body, and the purity of the body is the purity of an agent, so this purity of an agent and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the body, and the purity of the body is the purity of an experiencer, so this purity of an experiencer and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the body, and the purity of the body is the purity of a knower, so this purity of a knower and this purity of the body are not two, [F.369.b] cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the body, and the purity of the body is the purity of a viewer, so this purity of a viewer and this purity of the body are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the mental faculty, and the purity of the mental faculty is the purity of the self, so this purity of the self and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the mental faculty, and the purity of the mental faculty is the purity of a being, so this purity of a being and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the mental faculty, and the purity of the mental faculty is the purity of a life form, so this purity of a life form and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the mental faculty, and the purity of the mental faculty is the purity of life, so this purity of life and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the mental faculty, and the purity of the mental faculty is the purity of an individual, so this purity of an individual and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the mental faculty, and the purity of the mental faculty [F.370.a] is the purity of a person, so this purity of a person and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the mental faculty, and the purity of the mental faculty is the purity of one born of Manu, so this purity of one born of Manu and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the mental faculty, and the purity of the mental faculty is the purity of a child of Manu, so this purity of a child of Manu and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the mental faculty, and the purity of the mental faculty is the purity of an agent, so this purity of an agent and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the mental faculty, and the purity of the mental faculty is the purity of an experiencer, so this purity of an experiencer and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the mental faculty, and the purity of the mental faculty is the purity of a knower, so this purity of a knower and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the mental faculty, and the purity of the mental faculty [F.370.b] is the purity of a viewer, so this purity of a viewer and this purity of the mental faculty are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of sights, and the purity of sights is the purity of the self, so this purity of the self and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of sights, and the purity of sights is the purity of a being, so this purity of a being and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of sights, and the purity of sights is the purity of a life form, so this purity of a life form and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of sights, and the purity of sights is the purity of life, so this purity of life and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of sights, and the purity of sights is the purity of an individual, so this purity of an individual and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of sights, and the purity of sights [F.371.a] is the purity of a person, so this purity of a person and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of sights, and the purity of sights is the purity of one born of Manu, so this purity of one born of Manu and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of sights, and the purity of sights is the purity of a child of Manu, so this purity of a child of Manu and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of sights, and the purity of sights is the purity of an agent, so this purity of an agent and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of sights, and the purity of sights is the purity of an experiencer, so this purity of an experiencer and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of sights, and the purity of sights is the purity of a knower, so this purity of a knower and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer [F.371.b] is the purity of sights, and the purity of sights is the purity of a viewer, so this purity of a viewer and this purity of sights are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of sounds, and the purity of sounds is the purity of the self, so this purity of the self and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of sounds, and the purity of sounds is the purity of a being, so this purity of a being and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of sounds, and the purity of sounds is the purity of a life form, so this purity of a life form and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of sounds, and the purity of sounds is the purity of life, so this purity of life and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of sounds, and the purity of sounds is the purity of an individual, so this purity of an individual and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of sounds, and the purity of sounds is the purity of a person, so this purity of a person [F.372.a] and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of sounds, and the purity of sounds is the purity of one born of Manu, so this purity of one born of Manu and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of sounds, and the purity of sounds is the purity of a child of Manu, so this purity of a child of Manu and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of sounds, and the purity of sounds is the purity of an agent, so this purity of an agent and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of sounds, and the purity of sounds is the purity of an experiencer, so this purity of an experiencer and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of sounds, and the purity of sounds is the purity of a knower, so this purity of a knower and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of sounds, and the purity of sounds is the purity of a viewer, [F.372.b] so this purity of a viewer and this purity of sounds are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of odors, and the purity of odors is the purity of the self, so this purity of the self and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of odors, and the purity of odors is the purity of a being, so this purity of a being and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of odors, and the purity of odors is the purity of a life form, so this purity of a life form and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of odors, and the purity of odors is the purity of life, so this purity of life and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of odors, and the purity of odors is the purity of an individual, so this purity of an individual and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of odors, and the purity of odors is the purity of a person, so this purity of a person and this purity of odors are not two, cannot be divided [F.373.a] into two, are no different, and are not distinct. The purity of one born of Manu is the purity of odors, and the purity of odors is the purity of one born of Manu, so this purity of one born of Manu and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of odors, and the purity of odors is the purity of a child of Manu, so this purity of a child of Manu and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of odors, and the purity of odors is the purity of an agent, so this purity of an agent and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of odors, and the purity of odors is the purity of an experiencer, so this purity of an experiencer and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of odors, and the purity of odors is the purity of a knower, so this purity of a knower and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of odors, and the purity of odors is the purity of a viewer, so this purity of a viewer and this purity of odors are not two, cannot be divided into two, are no different, and are not distinct. [F.373.b]

“The purity of the self is the purity of tastes, and the purity of tastes is the purity of the self, so this purity of the self and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of tastes, and the purity of tastes is the purity of a being, so this purity of a being and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of tastes, and the purity of tastes is the purity of a life form, so this purity of a life form and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of tastes, and the purity of tastes is the purity of life, so this purity of life and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of tastes, and the purity of tastes is the purity of an individual, so this purity of an individual and this purity of tastes [F.374.a] are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of tastes, and the purity of tastes is the purity of a person, so this purity of a person and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of tastes, and the purity of tastes is the purity of one born of Manu, so this purity of one born of Manu and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of tastes, and the purity of tastes is the purity of a child of Manu, so this purity of a child of Manu and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of tastes, and the purity of tastes is the purity of an agent, so this purity of an agent and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of tastes, and the purity of tastes is the purity of an experiencer, so this purity of an experiencer and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of tastes, and the purity of tastes is the purity of a knower, so this purity of a knower and this purity of tastes are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of tastes, and the purity of tastes is the purity of a viewer, so this purity of a viewer and this purity of tastes are not two, [F.374.b] cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of tangibles, and the purity of tangibles is the purity of the self, so this purity of the self and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of tangibles, and the purity of tangibles is the purity of a being, so this purity of a being and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of tangibles, and the purity of tangibles is the purity of a life form, so this purity of a life form and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of tangibles, and the purity of tangibles is the purity of life, so this purity of life and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of tangibles, and the purity of tangibles is the purity of an individual, so this purity of an individual and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of tangibles, and the purity of tangibles is the purity of a person, so this purity of a person and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. [F.375.a] The purity of one born of Manu is the purity of tangibles, and the purity of tangibles is the purity of one born of Manu, so this purity of one born of Manu and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of tangibles, and the purity of tangibles is the purity of a child of Manu, so this purity of a child of Manu and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of tangibles, and the purity of tangibles is the purity of an agent, so this purity of an agent and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of tangibles, and the purity of tangibles is the purity of an experiencer, so this purity of an experiencer and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of tangibles, and the purity of tangibles is the purity of a knower, so this purity of a knower and this purity of tangibles are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of tangibles, and the purity of tangibles is the purity of a viewer, so this purity of a viewer and this purity of tangibles are not two, cannot be divided into two, [F.375.b] are no different, and are not distinct.

“The purity of the self is the purity of mental phenomena, and the purity of mental phenomena is the purity of the self, so this purity of the self and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of mental phenomena, and the purity of mental phenomena is the purity of a being, so this purity of a being and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of mental phenomena, and the purity of mental phenomena is the purity of a life form, so this purity of a life form and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of mental phenomena, and the purity of mental phenomena is the purity of life, so this purity of life and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of mental phenomena, and the purity of mental phenomena is the purity of an individual, so this purity of an individual and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of mental phenomena, and the purity of mental phenomena is the purity of a person, so this purity of a person and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of mental phenomena, and the purity of mental phenomena is the purity of one born of Manu, so this purity of one born of Manu and this purity of mental phenomena are not two, cannot be divided into two, [F.376.a] are no different, and are not distinct. The purity of a child of Manu is the purity of mental phenomena, and the purity of mental phenomena is the purity of a child of Manu, so this purity of a child of Manu and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of mental phenomena, and the purity of mental phenomena is the purity of an agent, so this purity of an agent and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of mental phenomena, and the purity of mental phenomena is the purity of an experiencer, so this purity of an experiencer and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of mental phenomena, and the purity of mental phenomena is the purity of a knower, so this purity of a knower and this purity of mental phenomena are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of mental phenomena, and the purity of mental phenomena is the purity of a viewer, so this purity of a viewer and this purity of mental phenomena are not two, cannot be divided into two, [F.376.b] are no different, and are not distinct.

“The purity of the self is the purity of visual consciousness, and the purity of visual consciousness is the purity of the self, so this purity of the self and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of visual consciousness, and the purity of visual consciousness is the purity of a being, so this purity of a being and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of visual consciousness, and the purity of visual consciousness is the purity of a life form, so this purity of a life form and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of visual consciousness, and the purity of visual consciousness is the purity of life, so this purity of life and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of visual consciousness, [F.377.a] and the purity of visual consciousness is the purity of an individual, so this purity of an individual and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of visual consciousness, and the purity of visual consciousness is the purity of a person, so this purity of a person and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of visual consciousness, and the purity of visual consciousness is the purity of one born of Manu, so this purity of one born of Manu and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of visual consciousness, and the purity of visual consciousness is the purity of a child of Manu, so this purity of a child of Manu and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of visual consciousness, and the purity of visual consciousness is the purity of an agent, so this purity of an agent and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of visual consciousness, and the purity of visual consciousness is the purity of an experiencer, so this purity of an experiencer and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of visual consciousness, and the purity of visual consciousness is the purity of a knower, so this purity of a knower and this purity of [F.377.b] visual consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of visual consciousness, and the purity of visual consciousness is the purity of a viewer, so this purity of a viewer and this purity of visual consciousness are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of the self, so this purity of the self and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of a being, so this purity of a being and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of a life form, so this purity of a life form and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of life, so this purity of life and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual [F.378.a] is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of an individual, so this purity of an individual and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of a person, so this purity of a person and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of one born of Manu, so this purity of one born of Manu and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of a child of Manu, so this purity of a child of Manu and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of an agent, so this purity of an agent and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer [F.378.b] is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of an experiencer, so this purity of an experiencer and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of a knower, so this purity of a knower and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of auditory consciousness, and the purity of auditory consciousness is the purity of a viewer, so this purity of a viewer and this purity of auditory consciousness are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of the self, so this purity of the self and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of a being, so this purity of a being and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of olfactory consciousness, [F.379.a] and the purity of olfactory consciousness is the purity of a life form, so this purity of a life form and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of life, so this purity of life and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of an individual, so this purity of an individual and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of a person, so this purity of a person and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of one born of Manu, so this purity of one born of Manu and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of olfactory consciousness, [F.379.b] and the purity of olfactory consciousness is the purity of a child of Manu, so this purity of a child of Manu and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of an agent, so this purity of an agent and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of an experiencer, so this purity of an experiencer and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of a knower, so this purity of a knower and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of olfactory consciousness, and the purity of olfactory consciousness is the purity of a viewer, so this purity of a viewer and this purity of olfactory consciousness are not two, cannot be divided into two, are no different, and are not distinct. [F.380.a]

“The purity of the self is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of the self, so this purity of the self and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of a being, so this purity of a being and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of a life form, so this purity of a life form and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of life, so this purity of life and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of an individual, so this purity of an individual and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. [F.380.b] The purity of a person is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of a person, so this purity of a person and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of one born of Manu, so this purity of one born of Manu and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of a child of Manu, so this purity of a child of Manu and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of an agent, so this purity of an agent and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of an experiencer, so this purity of an experiencer and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of gustatory consciousness, [F.381.a] and the purity of gustatory consciousness is the purity of a knower, so this purity of a knower and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of gustatory consciousness, and the purity of gustatory consciousness is the purity of a viewer, so this purity of a viewer and this purity of gustatory consciousness are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of the self, so this purity of the self and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of a being, so this purity of a being and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of a life form, so this purity of a life form and this purity of tactile consciousness are not two, [F.381.b] cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of life, so this purity of life and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of an individual, so this purity of an individual and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of a person, so this purity of a person and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of one born of Manu, so this purity of one born of Manu and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of a child of Manu, so this purity of a child of Manu [F.382.a] and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of an agent, so this purity of an agent and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of an experiencer, so this purity of an experiencer and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of a knower, so this purity of a knower and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of tactile consciousness, and the purity of tactile consciousness is the purity of a viewer, so this purity of a viewer and this purity of tactile consciousness are not two, cannot be divided into two, are no different, and are not distinct. [V20] [F.1.b] [B1]

“The purity of the self is the purity of mental consciousness, and the purity of mental consciousness is the purity of the self, so this purity of the self and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of mental consciousness, and the purity of mental consciousness is the purity of a being, so this purity of a being and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of mental consciousness, and the purity of mental consciousness is [F.2.a] the purity of a life form, so this purity of a life form and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of mental consciousness, and the purity of mental consciousness is the purity of life, so this purity of life and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of mental consciousness, and the purity of mental consciousness is the purity of an individual, so this purity of an individual and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of mental consciousness, and the purity of mental consciousness is the purity of a person, so this purity of a person and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of mental consciousness, and the purity of mental consciousness is the purity of one born of Manu, so this purity of one born of Manu and this purity of mental consciousness are not two, [F.2.b] cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of mental consciousness, and the purity of mental consciousness is the purity of a child of Manu, so this purity of a child of Manu and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of mental consciousness, and the purity of mental consciousness is the purity of an agent, so this purity of an agent and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of mental consciousness, and the purity of mental consciousness is the purity of an experiencer, so this purity of an experiencer and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of mental consciousness, and the purity of mental consciousness is the purity of a knower, so this purity of a knower and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of mental consciousness, and the purity of mental consciousness is the purity of a viewer, so this purity of a viewer and this purity of mental consciousness are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact [F.3.a] is the purity of the self, so this purity of the self and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of a being, so this purity of a being and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of life, so this purity of life and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of a person, so this purity of a person and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu [F.3.b] is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of visually compounded sensory contact, and the purity of visually compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of visually compounded sensory contact are not two, [F.4.a] cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of the self, so this purity of the self and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of a being, so this purity of a being and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of life, so this purity of life and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact [F.4.b] is the purity of a person, so this purity of a person and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, [F.5.a] and are not distinct. The purity of a viewer is the purity of aurally compounded sensory contact, and the purity of aurally compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of the self, so this purity of the self and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of a being, so this purity of a being and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of life, so this purity of life and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of an individual, [F.5.b] so this purity of an individual and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of a person, so this purity of a person and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity [F.6.a] of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of nasally compounded sensory contact, and the purity of nasally compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of the self, so this purity of the self and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of a being, so this purity of a being and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of life, so this purity of life and this purity of lingually compounded sensory contact are not two, [F.6.b] cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of a person, so this purity of a person and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact [F.7.a] is the purity of an experiencer, so this purity of an experiencer and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of lingually compounded sensory contact, and the purity of lingually compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of the self, so this purity of the self and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of a being, so this purity of a being and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of a life form, so this purity of a life form [F.7.b] and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of life, so this purity of life and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of a person, so this purity of a person and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of corporeally compounded sensory contact, [F.8.a] and the purity of corporeally compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of corporeally compounded sensory contact, and the purity of corporeally compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of the self, so this purity of the self and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of a being, so this purity of a being and this purity of mentally compounded sensory contact are not two, cannot be divided into two, [F.8.b] are no different, and are not distinct. The purity of a life form is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of life, so this purity of life and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of a person, so this purity of a person and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact [F.9.a] is the purity of one born of Manu, so this purity of one born of Manu and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of mentally compounded sensory contact, and the purity of mentally compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of the self, [F.9.b] so this purity of the self and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of a being, so this purity of a being and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of life, so this purity of life and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of feelings conditioned by visually compounded sensory contact, [F.10.a] and the purity of feelings conditioned by visually compounded sensory contact is the purity of a person, so this purity of a person and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of feelings conditioned by visually compounded sensory contact are not two, [F.10.b] cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of feelings conditioned by visually compounded sensory contact, and the purity of feelings conditioned by visually compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of feelings conditioned by visually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of the self, so this purity of the self and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of a being, so this purity of a being and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of a life form, [F.11.a] so this purity of a life form and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of life, so this purity of life and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of a person, so this purity of a person and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of feelings conditioned by [F.11.b] aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of feelings conditioned by aurally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of feelings conditioned by aurally compounded sensory contact, and the purity of feelings conditioned by aurally compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of feelings conditioned by aurally compounded sensory contact are not two, [F.12.a] cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of the self, so this purity of the self and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of a being, so this purity of a being and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of life, so this purity of life and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact [F.12.b] is the purity of an individual, so this purity of an individual and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of a person, so this purity of a person and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. [F.13.a] The purity of an experiencer is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of feelings conditioned by nasally compounded sensory contact, and the purity of feelings conditioned by nasally compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of feelings conditioned by nasally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of the self, so this purity of the self and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact [F.13.b] is the purity of a being, so this purity of a being and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of life, so this purity of life and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of a person, so this purity of a person and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is [F.14.a] the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of a knower, so this purity of a knower [F.14.b] and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of feelings conditioned by lingually compounded sensory contact, and the purity of feelings conditioned by lingually compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of feelings conditioned by lingually compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of the self, so this purity of the self and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of a being, so this purity of a being and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of feelings conditioned by corporeally compounded sensory contact, [F.15.a] and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of life, so this purity of life and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of a person, so this purity of a person and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu [F.15.b] and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of feelings conditioned by corporeally compounded sensory contact, and the purity of feelings conditioned by corporeally compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of feelings conditioned by corporeally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of feelings conditioned by mentally compounded sensory contact, [F.16.a] and the purity of feelings conditioned by mentally compounded sensory contact is the purity of the self, so this purity of the self and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of a being, so this purity of a being and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of a life form, so this purity of a life form and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of life, so this purity of life and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of an individual, so this purity of an individual and this purity of feelings conditioned by mentally compounded sensory contact are not two, [F.16.b] cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of a person, so this purity of a person and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of one born of Manu, so this purity of one born of Manu and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of a child of Manu, so this purity of a child of Manu and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of an agent, so this purity of an agent and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by [F.17.a] mentally compounded sensory contact is the purity of an experiencer, so this purity of an experiencer and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of a knower, so this purity of a knower and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of feelings conditioned by mentally compounded sensory contact, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of a viewer, so this purity of a viewer and this purity of feelings conditioned by mentally compounded sensory contact are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the earth element, and the purity of the earth element is the purity of the self, so this purity of the self and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the earth element, and the purity of the earth element is the purity of a being, so this purity of a being and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the earth element, and the purity of the earth element [F.17.b] is the purity of a life form, so this purity of a life form and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the earth element, and the purity of the earth element is the purity of life, so this purity of life and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the earth element, and the purity of the earth element is the purity of an individual, so this purity of an individual and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the earth element, and the purity of the earth element is the purity of a person, so this purity of a person and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the earth element, and the purity of the earth element is the purity of one born of Manu, so this purity of one born of Manu and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the earth element, and the purity of the earth element is the purity of a child of Manu, so this purity of a child of Manu and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the earth element, and the purity of the earth element [F.18.a] is the purity of an agent, so this purity of an agent and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the earth element, and the purity of the earth element is the purity of an experiencer, so this purity of an experiencer and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the earth element, and the purity of the earth element is the purity of a knower, so this purity of a knower and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the earth element, and the purity of the earth element is the purity of a viewer, so this purity of a viewer and this purity of the earth element are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the water element, and the purity of the water element is the purity of the self, so this purity of the self and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the water element, and the purity of the water element is the purity of a being, so this purity of a being and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the water element, [F.18.b] and the purity of the water element is the purity of a life form, so this purity of a life form and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the water element, and the purity of the water element is the purity of life, so this purity of life and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the water element, and the purity of the water element is the purity of an individual, so this purity of an individual and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the water element, and the purity of the water element is the purity of a person, so this purity of a person and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the water element, and the purity of the water element is the purity of one born of Manu, so this purity of one born of Manu and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the water element, and the purity of the water element is the purity of a child of Manu, so this purity of a child of Manu and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the water element, [F.19.a] and the purity of the water element is the purity of an agent, so this purity of an agent and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the water element, and the purity of the water element is the purity of an experiencer, so this purity of an experiencer and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the water element, and the purity of the water element is the purity of a knower, so this purity of a knower and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the water element, and the purity of the water element is the purity of a viewer, so this purity of a viewer and this purity of the water element are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the fire element, and the purity of the fire element is the purity of the self, so this purity of the self and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the fire element, and the purity of the fire element is the purity of a being, so this purity of a being and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the fire element, [F.19.b] and the purity of the fire element is the purity of a life form, so this purity of a life form and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the fire element, and the purity of the fire element is the purity of life, so this purity of life and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the fire element, and the purity of the fire element is the purity of an individual, so this purity of an individual and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the fire element, and the purity of the fire element is the purity of a person, so this purity of a person and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the fire element, and the purity of the fire element is the purity of one born of Manu, so this purity of one born of Manu and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the fire element, and the purity of the fire element is the purity of a child of Manu, so this purity of a child of Manu and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the fire element, and the purity of the fire element [F.20.a] is the purity of an agent, so this purity of an agent and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the fire element, and the purity of the fire element is the purity of an experiencer, so this purity of an experiencer and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the fire element, and the purity of the fire element is the purity of a knower, so this purity of a knower and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the fire element, and the purity of the fire element is the purity of a viewer, so this purity of a viewer and this purity of the fire element are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the wind element, and the purity of the wind element is the purity of the self, so this purity of the self and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the wind element, and the purity of the wind element is the purity of a being, so this purity of a being and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the wind element, and the purity of the wind element [F.20.b] is the purity of a life form, so this purity of a life form and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the wind element, and the purity of the wind element is the purity of life, so this purity of life and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the wind element, and the purity of the wind element is the purity of an individual, so this purity of an individual and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the wind element, and the purity of the wind element is the purity of a person, so this purity of a person and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the wind element, and the purity of the wind element is the purity of one born of Manu, so this purity of one born of Manu and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the wind element, and the purity of the wind element is the purity of a child of Manu, so this purity of a child of Manu and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the wind element, and the purity of the wind element is the purity of an agent, [F.21.a] so this purity of an agent and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the wind element, and the purity of the wind element is the purity of an experiencer, so this purity of an experiencer and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the wind element, and the purity of the wind element is the purity of a knower, so this purity of a knower and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the wind element, and the purity of the wind element is the purity of a viewer, so this purity of a viewer and this purity of the wind element are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the space element, and the purity of the space element is the purity of the self, so this purity of the self and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the space element, and the purity of the space element is the purity of a being, so this purity of a being and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the space element, [F.21.b] and the purity of the space element is the purity of a life form, so this purity of a life form and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the space element, and the purity of the space element is the purity of life, so this purity of life and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the space element, and the purity of the space element is the purity of an individual, so this purity of an individual and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the space element, and the purity of the space element is the purity of a person, so this purity of a person and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the space element, and the purity of the space element is the purity of one born of Manu, so this purity of one born of Manu and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of the space element, and the purity of the space element is the purity of a child of Manu, so this purity of a child of Manu and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity [F.22.a] of the space element, and the purity of the space element is the purity of an agent, so this purity of an agent and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the space element, and the purity of the space element is the purity of an experiencer, so this purity of an experiencer and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the space element, and the purity of the space element is the purity of a knower, so this purity of a knower and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the space element, and the purity of the space element is the purity of a viewer, so this purity of a viewer and this purity of the space element are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of the consciousness element, and the purity of the consciousness element is the purity of the self, so this purity of the self and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of the consciousness element, and the purity of the consciousness element is the purity of a being, so this purity of a being [F.22.b] and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of the consciousness element, and the purity of the consciousness element is the purity of a life form, so this purity of a life form and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of the consciousness element, and the purity of the consciousness element is the purity of life, so this purity of life and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of the consciousness element, and the purity of the consciousness element is the purity of an individual, so this purity of an individual and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of the consciousness element, and the purity of the consciousness element is the purity of a person, so this purity of a person and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of the consciousness element, and the purity of the consciousness element is the purity of one born of Manu, so this purity of one born of Manu and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. [F.23.a] The purity of a child of Manu is the purity of the consciousness element, and the purity of the consciousness element is the purity of a child of Manu, so this purity of a child of Manu and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of the consciousness element, and the purity of the consciousness element is the purity of an agent, so this purity of an agent and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of the consciousness element, and the purity of the consciousness element is the purity of an experiencer, so this purity of an experiencer and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of the consciousness element, and the purity of the consciousness element is the purity of a knower, so this purity of a knower and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of the consciousness element, and the purity of the consciousness element is the purity of a viewer, so this purity of a viewer and this purity of the consciousness element are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of ignorance, [F.23.b] and the purity of ignorance is the purity of the self, so this purity of the self and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of ignorance, and the purity of ignorance is the purity of a being, so this purity of a being and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of ignorance, and the purity of ignorance is the purity of a life form, so this purity of a life form and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of ignorance, and the purity of ignorance is the purity of life, so this purity of life and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of ignorance, and the purity of ignorance is the purity of an individual, so this purity of an individual and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of ignorance, and the purity of ignorance is the purity of a person, so this purity of a person and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of ignorance, and the purity of ignorance is the purity of one born of Manu, so this purity of one born of Manu and this purity of ignorance are not two, cannot be divided into two, [F.24.a] are no different, and are not distinct. The purity of a child of Manu is the purity of ignorance, and the purity of ignorance is the purity of a child of Manu, so this purity of a child of Manu and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of ignorance, and the purity of ignorance is the purity of an agent, so this purity of an agent and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of ignorance, and the purity of ignorance is the purity of an experiencer, so this purity of an experiencer and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of ignorance, and the purity of ignorance is the purity of a knower, so this purity of a knower and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of ignorance, and the purity of ignorance is the purity of a viewer, so this purity of a viewer and this purity of ignorance are not two, cannot be divided into two, are no different, and are not distinct. [B2]

“The purity of the self is the purity of formative predispositions, and the purity of formative predispositions is the purity of the self, so this purity of the self and this purity of formative predispositions are not two, [F.24.b] cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of formative predispositions, and the purity of formative predispositions is the purity of a being, so this purity of a being and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of formative predispositions, and the purity of formative predispositions is the purity of a life form, so this purity of a life form and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of formative predispositions, and the purity of formative predispositions is the purity of life, so this purity of life and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of formative predispositions, and the purity of formative predispositions is the purity of an individual, so this purity of an individual and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of formative predispositions, and the purity of formative predispositions is the purity of a person, so this purity of a person and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of formative predispositions, and the purity of formative predispositions is the purity of one born of Manu, so this purity of one born of Manu and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of formative predispositions, and the purity of formative predispositions [F.25.a] is the purity of a child of Manu, so this purity of a child of Manu and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of formative predispositions, and the purity of formative predispositions is the purity of an agent, so this purity of an agent and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of formative predispositions, and the purity of formative predispositions is the purity of an experiencer, so this purity of an experiencer and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of formative predispositions, and the purity of formative predispositions is the purity of a knower, so this purity of a knower and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of formative predispositions, and the purity of formative predispositions is the purity of a viewer, so this purity of a viewer and this purity of formative predispositions are not two, cannot be divided into two, are no different, and are not distinct.

“The purity of the self is the purity of consciousness, and the purity of consciousness is the purity of the self, so this purity of the self and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a being is the purity of consciousness, and the purity of consciousness is the purity of a being, [F.25.b] so this purity of a being and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a life form is the purity of consciousness, and the purity of consciousness is the purity of a life form, so this purity of a life form and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of life is the purity of consciousness, and the purity of consciousness is the purity of life, so this purity of life and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an individual is the purity of consciousness, and the purity of consciousness is the purity of an individual, so this purity of an individual and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a person is the purity of consciousness, and the purity of consciousness is the purity of a person, so this purity of a person and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of one born of Manu is the purity of consciousness, and the purity of consciousness is the purity of one born of Manu, so this purity of one born of Manu and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a child of Manu is the purity of consciousness, [F.26.a] and the purity of consciousness is the purity of a child of Manu, so this purity of a child of Manu and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an agent is the purity of consciousness, and the purity of consciousness is the purity of an agent, so this purity of an agent and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of an experiencer is the purity of consciousness, and the purity of consciousness is the purity of an experiencer, so this purity of an experiencer and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a knower is the purity of consciousness, and the purity of consciousness is the purity of a knower, so this purity of a knower and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct. The purity of a viewer is the purity of consciousness, and the purity of consciousness is the purity of a viewer, so this purity of a viewer and this purity of consciousness are not two, cannot be divided into two, are no different, and are not distinct.