“Visually compounded sensory contact itself is all-aspect omniscience, and all-aspect omniscience is visually compounded sensory contact. Aurally compounded sensory contact itself is all-aspect omniscience, and all-aspect omniscience is aurally compounded sensory contact. Nasally compounded sensory contact itself is all-aspect omniscience, and all-aspect omniscience is nasally compounded sensory contact. Lingually compounded sensory contact itself is all-aspect omniscience, and all-aspect omniscience is lingually compounded sensory contact. Corporeally compounded sensory contact itself is all-aspect omniscience, and all-aspect omniscience is corporeally compounded sensory contact. Mentally compounded sensory contact itself is all-aspect omniscience, and all-aspect omniscience is mentally compounded sensory contact.
“Feelings conditioned by visually compounded sensory contact themselves are all-aspect omniscience, and all-aspect omniscience is feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact themselves are all-aspect omniscience, and all-aspect omniscience is feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact themselves are all-aspect omniscience, and all-aspect omniscience is feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact themselves are all-aspect omniscience, and all-aspect omniscience is feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact themselves are all-aspect omniscience, and all-aspect omniscience is feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact themselves are all-aspect omniscience, and all-aspect omniscience is feelings conditioned by mentally compounded sensory contact.
“The earth element itself is all-aspect omniscience, and all-aspect omniscience is the earth element. The water element itself is all-aspect omniscience, and all-aspect omniscience is the water element. The fire element itself is all-aspect omniscience, and all-aspect omniscience is the fire element. The wind element itself is all-aspect omniscience, and all-aspect omniscience is the wind element. The space element itself is all-aspect omniscience, and all-aspect omniscience is the space element. The consciousness element itself is all-aspect omniscience, and all-aspect omniscience is the consciousness element.
“Ignorance itself is all-aspect omniscience, and all-aspect omniscience is ignorance. Formative predispositions themselves are all-aspect omniscience, and all-aspect omniscience is formative predispositions. Consciousness itself is all-aspect omniscience, and all-aspect omniscience is consciousness. Name and form themselves are all-aspect omniscience, and all-aspect omniscience is name and form. The six sense fields themselves are all-aspect omniscience, and all-aspect omniscience is the six sense fields. Sensory contact itself is all-aspect omniscience, and all-aspect omniscience is sensory contact. Sensation itself is all-aspect omniscience, and all-aspect omniscience is sensation. Craving itself is all-aspect omniscience, and all-aspect omniscience is craving. Grasping itself is all-aspect omniscience, and all-aspect omniscience is grasping. The rebirth process itself is all-aspect omniscience, and all-aspect omniscience is the rebirth process. Birth itself is all-aspect omniscience, and all-aspect omniscience is birth. Aging and death themselves are all-aspect omniscience, and all-aspect omniscience is aging and death.
“The perfection of generosity itself is all-aspect omniscience, and all-aspect omniscience is the perfection of generosity. The perfection of ethical discipline itself is all-aspect omniscience, and all-aspect omniscience is the perfection of ethical discipline. The perfection of tolerance itself is all-aspect omniscience, and all-aspect omniscience is the perfection of tolerance. The perfection of perseverance itself is all-aspect omniscience, and all-aspect omniscience is the perfection of perseverance. The perfection of meditative concentration itself is all-aspect omniscience, and all-aspect omniscience is the perfection of meditative concentration. The perfection of wisdom itself is all-aspect omniscience, and all-aspect omniscience is the perfection of wisdom.
“The emptiness of internal phenomena itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of internal phenomena. The emptiness of external phenomena itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of external phenomena. The emptiness of external and internal phenomena itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of external and internal phenomena. The emptiness of emptiness itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of emptiness. The emptiness of great extent itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of great extent. The emptiness of ultimate reality itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of ultimate reality. The emptiness of conditioned phenomena itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of conditioned phenomena. The emptiness of unconditioned phenomena itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of unconditioned phenomena. The emptiness of the unlimited itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of the unlimited. The emptiness of that which has neither beginning nor end itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of that which has neither beginning nor end. The emptiness of nonexclusion itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of nonexclusion. The emptiness of inherent nature itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of inherent nature. The emptiness of all phenomena itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of all phenomena. The emptiness of intrinsic defining characteristics itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of intrinsic defining characteristics. The emptiness of that which cannot be apprehended itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of that which cannot be apprehended. The emptiness of nonentities itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of nonentities. The emptiness of essential nature itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of essential nature. The emptiness of an essential nature of nonentities itself is all-aspect omniscience, and all-aspect omniscience is the emptiness of an essential nature of nonentities.
“The applications of mindfulness themselves are all-aspect omniscience, and all-aspect omniscience is the applications of mindfulness. The correct exertions themselves are all-aspect omniscience, and all-aspect omniscience is the correct exertions. The supports for miraculous ability themselves are all-aspect omniscience, and all-aspect omniscience is the supports for miraculous ability. The faculties themselves are all-aspect omniscience, and all-aspect omniscience is the faculties. The powers themselves are all-aspect omniscience, and all-aspect omniscience is the powers. The branches of enlightenment themselves are all-aspect omniscience, and all-aspect omniscience is the branches of enlightenment. The noble eightfold path itself is all-aspect omniscience, and all-aspect omniscience is the noble eightfold path.
“The truths of the noble ones themselves are all-aspect omniscience, and all-aspect omniscience is the truths of the noble ones. The meditative concentrations themselves are all-aspect omniscience, and all-aspect omniscience is the meditative concentrations. The immeasurable attitudes themselves are all-aspect omniscience, and all-aspect omniscience is the immeasurable attitudes. The formless absorptions themselves are all-aspect omniscience, and all-aspect omniscience is the formless absorptions. The liberations themselves are all-aspect omniscience, and all-aspect omniscience is the liberations. The serial steps of meditative absorption themselves are all-aspect omniscience, and all-aspect omniscience is the serial steps of meditative absorption. The emptiness, signlessness, and wishlessness gateways to liberation themselves are all-aspect omniscience, and all-aspect omniscience is the emptiness, signlessness, and wishlessness gateways to liberation. The extrasensory powers themselves are all-aspect omniscience, and all-aspect omniscience is the extrasensory powers. The meditative stabilities themselves are all-aspect omniscience, and all-aspect omniscience is the meditative stabilities. The dhāraṇī gateways themselves are all-aspect omniscience, and all-aspect omniscience is the dhāraṇī gateways.
“The powers of the tathāgatas themselves are all-aspect omniscience, and all-aspect omniscience is the powers of the tathāgatas. The four fearlessnesses themselves are all-aspect omniscience, and all-aspect omniscience is the fearlessnesses. The four kinds of exact knowledge themselves are all-aspect omniscience, and all-aspect omniscience is the kinds of exact knowledge. Great loving kindness itself is all-aspect omniscience, and all-aspect omniscience is great loving kindness. Great compassion itself is all-aspect omniscience, and all-aspect omniscience is great compassion. The distinct qualities of the buddhas themselves are all-aspect omniscience, and all-aspect omniscience is the distinct qualities of the buddhas.
“The real nature of physical forms and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of feelings and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of perceptions and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of formative predispositions and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of consciousness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of the eyes and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the ears and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the nose and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the tongue and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the body and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the mental faculty and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of sights and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of sounds and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of odors and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of tastes and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of tangibles and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of mental phenomena and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of visual consciousness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of auditory consciousness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of olfactory consciousness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of gustatory consciousness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of tactile consciousness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of mental consciousness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of visually compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of aurally compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of nasally compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of lingually compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of corporeally compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of mentally compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of feelings conditioned by visually compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of feelings conditioned by aurally compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of feelings conditioned by nasally compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of feelings conditioned by lingually compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of feelings conditioned by corporeally compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of feelings conditioned by mentally compounded sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of the earth element and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the water element and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the fire element and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the wind element and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the space element and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the consciousness element and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of ignorance and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of formative predispositions and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of consciousness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of name and form and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the six sense fields and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of sensory contact and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of sensation and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of craving and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of grasping and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the rebirth process and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of birth and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of aging and death and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of the perfection of generosity and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the perfection of ethical discipline and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the perfection of tolerance and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the perfection of perseverance and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the perfection of meditative concentration and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the perfection of wisdom and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of the emptiness of internal phenomena and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of external phenomena and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of external and internal phenomena and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of emptiness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of great extent and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of ultimate reality and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of conditioned phenomena and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of unconditioned phenomena and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of the unlimited and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of that which has neither beginning nor end and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of nonexclusion and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of inherent nature and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of all phenomena and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of intrinsic defining characteristics and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of that which cannot be apprehended and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of nonentities and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of essential nature and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness of an essential nature of nonentities and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of the applications of mindfulness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the correct exertions and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the supports for miraculous ability and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the faculties and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the powers and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the branches of enlightenment and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the noble eightfold path and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of the truths of the noble ones and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the meditative concentrations and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the immeasurable attitudes and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the formless absorptions and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the liberations and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the serial steps of meditative absorption and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the emptiness, signlessness, and wishlessness gateways to liberation and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the extrasensory powers and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the meditative stabilities and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the dhāraṇī gateways and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of the powers of the tathāgatas and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the fearlessnesses and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the kinds of exact knowledge and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of great loving kindness and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of great compassion and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the distinct qualities of the buddhas and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of the fruit of having entered the stream and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the fruit of once-returner and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the fruit of non-returner and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of arhatship and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of individual enlightenment and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of the knowledge of the aspects of the path and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“The real nature of those who have entered the stream and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of once-returners and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of non-returners and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of arhats and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of pratyekabuddhas and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of bodhisattvas and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two. The real nature of buddhas and the real nature of all-aspect omniscience are one and the same real nature—they are without duality and cannot be divided into two.
“Gods, in consideration of that reality, the Tathāgata was inclined toward inaction and was not inclined to teach the Dharma. If you ask why, it is because this enlightenment, the Dharma of the tathāgatas, is profound, hard to see, and hard to comprehend; cannot be investigated; is not an object of speculative thought; and is calm, subtle, refined, and to be known by the learned and wise. It is difficult for all mundane beings to feel conviction in it. No one has fully awakened to it, it has never been fully awakened to, and it has not been fully awakened to anywhere. It is the profundity of all phenomena, where the habitual ideas of duality do not exist at all.
“Gods, this Dharma is profound because space is profound. Gods, this Dharma is profound because the real nature is profound. Gods, this Dharma is profound because the realm of phenomena is profound. Gods, this Dharma is profound because the very limit of reality is profound. Gods, this Dharma is profound because the realm of the inconceivable is profound. Gods, this Dharma is profound because the limitless and unbounded is profound. Gods, this Dharma is profound because the absence of coming and going is profound. Gods, this Dharma is profound because the absence of arising, the absence of cessation, and the absence of full enlightenment is profound. This Dharma is profound because the absence of defilement, the absence of purification, and the absence of full enlightenment is profound. Gods, this Dharma is profound because the absence of conditioning and the absence of full enlightenment is profound.
“Gods, this Dharma is profound because the self is profound. Gods, this Dharma is profound because a being is profound. Gods, this Dharma is profound because a life is profound. Gods, this Dharma is profound because one who goes is profound. Gods, this Dharma is profound because one who lives is profound. Gods, this Dharma is profound because an individual is profound. Gods, this Dharma is profound because a person is profound. Gods, this Dharma is profound because one born of Manu is profound. Gods, this Dharma is profound because a child of Manu is profound. Gods, this Dharma is profound because an agent is profound. Gods, this Dharma is profound because an experiencer is profound. Gods, this Dharma is profound because a knower is profound. Gods, this doctrine is profound because a viewer is profound.