Further, sister, the experience in thoughts, mind and consciousness by which exist intention, the thoughts of consciousness and the experince in thought and consciousness, does not abide in the hair, not in the hair on the body, not in the cuticle, not in the skin, not in the flesh, not in the blood, not in the bones, not in the sinews, not in the marrow, not inside, not outside, not in neither of them, not in the eye, not in the ear, not in the nose, not in the tongue, not in the bod, not in the mind, does not abide, does not not abide, it is not discontinuity, does not abide in an area, not in any direction (punar aparaṃ bhagini yayā cittamanovijñānavijñaptyā cetanā vijñānacittam manovijñānavijñaptiḥ sā na keśe tiṣṭhati, na rome tiṣṭhati, na chavau tiṣṭhati, na tvaci tiṣṭhati, na māṃse tiṣṭhati, na rudhire tiṣṭhati, na asthau tiṣṭhati, na naharau(?Mvy) tiṣṭhati, na majjāyāṃ tiṣṭhati, nādhyātme tiṣṭhati, na bāhye tiṣṭhati, na nobhaye tiṣṭhati, na cakṣuṣi tiṣṭhati, na śrotre tiṣṭhati, na ghrāṇe tiṣṭhati, na jihvāyāṃ tiṣṭhati, na kāye tiṣṭhati, na manasi tiṣṭhati, na na tiṣṭhati, nāvacchedaḥ, na gocare tiṣṭhati, na deśe tiṣṭhati), it is without form, not possible to demonstrate, beyond experience, ungraspable, unmixed, without basis, pure, clean and brilliant (arūpiny anirdeśyāvijñaptir agrahyā niḥsaṃsargānāśrayā śuddhā śuciḥ prabhāsvarā); that experience in thoughts and mind is beyond the impurity of vices and also beyond purity (sā cittamanovijñaptir asaṃkliṣṭānavadātā), it is since it is without body in being essentially pure and brilliant that it beyond the impurity of vices and also beyond purity (sā svabhāvena viśuddhaprabhāsvare ’śarīratvād asaṃkliṣṭānavadātā).