The Perfection of Wisdom in One Hundred Thousand Lines

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, this Dharma is compatible with all phenomena. If you ask what phenomena this Dharma is compatible with, this Dharma is compatible with the perfection of wisdom, this Dharma is compatible with the perfection of meditative concentration, this Dharma is compatible with the perfection of perseverance, this Dharma is compatible with the perfection of tolerance, this Dharma is compatible with the perfection of ethical discipline, and this Dharma is compatible with the perfection of generosity. This Dharma is compatible with the emptiness of internal phenomena, this Dharma is compatible with the emptiness of external phenomena, this Dharma is compatible with the emptiness of external and internal phenomena, this Dharma is compatible with the emptiness of emptiness, this Dharma is compatible with the emptiness of great extent, this Dharma is compatible with the emptiness of ultimate reality, this Dharma is compatible with the emptiness of conditioned phenomena, this Dharma is compatible with the emptiness of unconditioned phenomena, this Dharma is compatible with the emptiness of the unlimited, this Dharma is compatible with the emptiness of that which has neither beginning nor end, this Dharma is compatible with the emptiness of nonexclusion, this Dharma is compatible with the emptiness of inherent nature, this Dharma is compatible with the emptiness of all phenomena, this Dharma is compatible with the emptiness of intrinsic defining characteristics, this Dharma is compatible with the emptiness of that which cannot be apprehended, this Dharma is compatible with the emptiness of nonentities, this Dharma is compatible with the emptiness of essential nature, and this Dharma is compatible with the emptiness of an essential nature of nonentities. This Dharma is compatible with the applications of mindfulness, this Dharma is compatible with the correct exertions, this Dharma is compatible with the supports for miraculous ability, this Dharma is compatible with the faculties, this Dharma is compatible with the powers, this Dharma is compatible with the branches of enlightenment, and this Dharma is compatible with the noble eightfold path. This Dharma is compatible with the truths of the noble ones, this Dharma is compatible with the meditative concentrations, this Dharma is compatible with the immeasurable attitudes, this Dharma is compatible with the formless absorptions, this Dharma is compatible with the liberations, this Dharma is compatible with the serial steps of meditative absorption, this Dharma is compatible with the emptiness, signlessness, and wishlessness gateways to liberation, this Dharma is compatible with the extrasensory powers, this Dharma is compatible with the meditative stabilities, and this Dharma is compatible with the dhāraṇī gateways. This Dharma is compatible with the powers of the tathāgatas, this Dharma is compatible with the fearlessnesses, this Dharma is compatible with the kinds of exact knowledge, this Dharma is compatible with great loving kindness, this Dharma is compatible with great compassion, and this Dharma is compatible with the distinct qualities of the buddhas. This Dharma is compatible with the fruit of having entered the stream, this Dharma is compatible with the fruit of once-returner, this Dharma is compatible with the fruit of non-returner, this Dharma is compatible with arhatship, this Dharma is compatible with individual enlightenment, this Dharma is compatible with the knowledge of the aspects of the path, and this Dharma is compatible with all-aspect omniscience.

“This Dharma is not obstructed by anything. If you ask by what it is unobstructed, it is unobstructed by physical forms, unobstructed by feelings, unobstructed by perceptions, unobstructed by formative predispositions, and unobstructed by consciousness. It is unobstructed by the eyes, unobstructed by the ears, unobstructed by the nose, unobstructed by the tongue, unobstructed by the body, and unobstructed by the mental faculty. It is unobstructed by sights, unobstructed by sounds, unobstructed by odors, unobstructed by tastes, unobstructed by tangibles, and unobstructed by mental phenomena. It is unobstructed by visual consciousness, unobstructed by auditory consciousness, unobstructed by olfactory consciousness, unobstructed by gustatory consciousness, unobstructed by tactile consciousness, and unobstructed by mental consciousness. It is unobstructed by visually compounded sensory contact, unobstructed by aurally compounded sensory contact, unobstructed by nasally compounded sensory contact, unobstructed by lingually compounded sensory contact, unobstructed by corporeally compounded sensory contact, and unobstructed by mentally compounded sensory contact. It unobstructed by feelings conditioned by visually compounded sensory contact, unobstructed by feelings conditioned by aurally compounded sensory contact, unobstructed by feelings conditioned by nasally compounded sensory contact, unobstructed by feelings conditioned by lingually compounded sensory contact, unobstructed by feelings conditioned by corporeally compounded sensory contact, and unobstructed by feelings conditioned by mentally compounded sensory contact. It is unobstructed by the earth element, unobstructed by the water element, unobstructed by the fire element, unobstructed by the wind element, unobstructed by the space element, and unobstructed by the consciousness element. It is unobstructed by ignorance, unobstructed by formative predispositions, unobstructed by consciousness, unobstructed by name and form, unobstructed by the six sense fields, unobstructed by sensory contact, unobstructed by sensation, unobstructed by craving, unobstructed by grasping, unobstructed by the rebirth process, unobstructed by birth, and unobstructed by aging and death. It is unobstructed by the perfection of generosity, unobstructed by the perfection of ethical discipline, unobstructed by the perfection of tolerance, unobstructed by the perfection of perseverance, unobstructed by the perfection of meditative concentration, and unobstructed by the perfection of wisdom. It is unobstructed by the emptiness of internal phenomena, unobstructed by the emptiness of external phenomena, unobstructed by the emptiness of external and internal phenomena, unobstructed by the emptiness of emptiness, unobstructed by the emptiness of great extent, unobstructed by the emptiness of ultimate reality, unobstructed by the emptiness of conditioned phenomena, unobstructed by the emptiness of unconditioned phenomena, unobstructed by the emptiness of the unlimited, unobstructed by the emptiness of that which has neither beginning nor end, unobstructed by the emptiness of nonexclusion, unobstructed by the emptiness of inherent nature, unobstructed by the emptiness of all phenomena, unobstructed by the emptiness of intrinsic defining characteristics, unobstructed by the emptiness of that which cannot be apprehended, unobstructed by the emptiness of nonentities, unobstructed by the emptiness of essential nature, and unobstructed by the emptiness of an essential nature of nonentities. It is unobstructed by the applications of mindfulness, unobstructed by the correct exertions, unobstructed by the supports for miraculous ability, unobstructed by the faculties, unobstructed by the powers, unobstructed by the branches of enlightenment, and unobstructed by the noble eightfold path. It is unobstructed by the truths of the noble ones, unobstructed by the meditative concentrations, unobstructed by the immeasurable attitudes, unobstructed by the formless absorptions, unobstructed by the liberations, unobstructed by the serial steps of meditative absorption, unobstructed by the emptiness, signlessness, and wishlessness gateways to liberation, unobstructed by the extrasensory powers, unobstructed by the meditative stabilities, and unobstructed by the dhāraṇī gateways. It is unobstructed by the powers of the tathāgatas, unobstructed by the fearlessnesses, unobstructed by the kinds of exact knowledge, unobstructed by great loving kindness, unobstructed by great compassion, and unobstructed by the distinct qualities of the buddhas. It is unobstructed by the fruit of having entered the stream, unobstructed by the fruit of once-returner, unobstructed by the fruit of non-returner, unobstructed by arhatship, unobstructed by individual enlightenment, unobstructed by the knowledge of the aspects of the path, and unobstructed by all-aspect omniscience.

“Being unobstructed is a defining characteristic of this Dharma, owing to its being the same as space, owing to its being the same as the real nature, owing to its being the same as the abiding realm of phenomena,⁹⁵⁷ owing to its being the same as the very limit of reality, owing to its being the same as the realm of the inconceivable, owing to its being the same as emptiness, signlessness, and wishlessness, owing to its being the same as nonarising and noncessation, and owing to its being the same as nondefilement and nonpurification.

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

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

Then the gods living in the realm of desire and living in the realm of form said to the Blessed One, “Blessed Lord, this elder Subhūti takes after the Blessed One. If you ask why, it is because whatever the elder Subhūti is teaching, he teaches it all commencing with emptiness, commencing with signlessness, and commencing with wishlessness.”

The venerable Subhūti then said to the gods living in the realm of desire and living in the realm of form, “Gods, you said, ‘Blessed Lord, this elder Subhūti takes after the Blessed One.’ If you ask how the elder Subhūti’s taking after the Tathāgata takes after him, it is because the elder Subhūti takes after the real nature of the Tathāgata. Just as the real nature of the Tathāgata has not come and has not gone, so too the real nature of the elder Subhūti has not come and has not gone. In that way the elder Subhūti has taken after the Tathāgata from the very beginning.

“The real nature of the Tathāgata is also the real nature of all phenomena. The real nature of all phenomena is also the real nature of the Tathāgata. Yet, that real nature of the Tathāgata is not the real nature. It is in this manner that the elder Subhūti takes after the Tathāgata. Since just as the real nature of the Tathāgata is present so too the real nature of the elder Subhūti is present, he takes after the Tathāgata. Just as the real nature of the Tathāgata is unchanging and nonconceptual,⁹⁵⁸ in that same manner the real nature of the elder Subhūti is also unchanging and nonconceptual. Just as the real nature of the Tathāgata is unobstructed by anything at all, in that same manner the real nature of all phenomena is also unobstructed by anything at all. The real nature of the Tathāgata and the real nature of all phenomena are one and the same real nature‍—they are without duality and cannot be divided into two. This real nature is uncreated. There is nothing at all of which this real nature is not the real nature. Since there is nothing at all of which this real nature is not the real nature, this real nature is without duality and cannot be divided into two. So it is in this way that the elder Subhūti takes after the Tathāgata.

“The real nature of the Tathāgata is unchanging and nonconceptual in all respects. Similarly, the real nature of the elder Subhūti is also unchanging and nonconceptual in all respects. Just as the real nature of the Tathāgata is undifferentiated, indivisible, unseparated, and cannot be apprehended, similarly the real nature of the elder Subhūti is also undifferentiated, indivisible, unseparated, and cannot be apprehended. So it is in this way that the elder Subhūti takes after the Tathāgata.

“Just as the real nature of the Tathāgata is not distinct from the real nature of all phenomena, and it is never not the real nature, it is always the real nature, in the same way the elder Subhūti, not being different,⁹⁵⁹ takes after the Tathāgata and yet he does not take after anything at all. Since that is the case, it is said, ‘The elder Subhūti takes after the Tathāgata. The elder Subhūti takes after the Tathāgata.’

“Just as the real nature of the Tathāgata is not past, is not future, and is not present, similarly the real nature of all phenomena is not past, is not future, and is not present. Similarly, the real nature of the elder Subhūti is also not past, is not future, and is not present. Since that is the case, it is said, ‘The elder Subhūti takes after the Tathāgata’. Gods, here, the real nature of the Tathāgata is sameness, owing to the sameness of the real nature of the past. The real nature of the past is sameness, owing to the sameness of the real nature of the Tathāgata. The real nature of the Tathāgata is sameness, owing to the sameness of the real nature of the future. The real nature of the future is sameness, owing to the sameness of the real nature of the Tathāgata. The real nature of the Tathāgata is sameness, owing to the sameness of the real nature of the present. The real nature of the present is sameness, owing to the sameness of the real nature of the Tathāgata. So it is that the real nature of the past, the future, and the present, and the real nature of the Tathāgata, are one and the same real nature‍—they are without duality and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of physical forms and the real nature of physical forms with the real nature of the Tathāgata, so the real nature of physical forms and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of feelings and the real nature of feelings with the real nature of the Tathāgata, so the real nature of feelings and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of perceptions and the real nature of perceptions with the real nature of the Tathāgata, so the real nature of perceptions and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of formative predispositions and the real nature of formative predispositions with the real nature of the Tathāgata, so the real nature of formative predispositions and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of consciousness and the real nature of consciousness with the real nature of the Tathāgata, so the real nature of consciousness and the real nature of the Tathāgata are without duality and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of the eyes and the real nature of the eyes with the real nature of the Tathāgata, so the real nature of the eyes and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of the ears and the real nature of the ears with the real nature of the Tathāgata, so the real nature of the ears and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of the nose and the real nature of the nose with the real nature of the Tathāgata, so the real nature of the nose and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of the tongue and the real nature of the tongue with the real nature of the Tathāgata, so the real nature of the tongue and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of the body and the real nature of the body with the real nature of the Tathāgata, so the real nature of the body and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of the mental faculty and the real nature of the mental faculty with the real nature of the Tathāgata, so the real nature of the mental faculty and the real nature of the Tathāgata are without duality and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of sights and the real nature of sights with the real nature of the Tathāgata, so the real nature of sights and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of sounds and the real nature of sounds with the real nature of the Tathāgata, so the real nature of sounds and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of odors and the real nature of odors with the real nature of the Tathāgata, so the real nature of odors and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of tastes and the real nature of tastes with the real nature of the Tathāgata, so the real nature of tastes and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of tangibles and the real nature of tangibles with the real nature of the Tathāgata, so the real nature of tangibles and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of mental objects and the real nature of mental objects with the real nature of the Tathāgata, so the real nature of mental objects and the real nature of the Tathāgata are without duality and cannot be divided into two.

“The real nature of the Tathāgata accords with the real nature of visual consciousness and the real nature of visual consciousness with the real nature of the Tathāgata, so the real nature of visual consciousness and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of auditory consciousness and the real nature of auditory consciousness with the real nature of the Tathāgata, so the real nature of auditory consciousness and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of olfactory consciousness and the real nature of olfactory consciousness with the real nature of the Tathāgata, so the real nature of olfactory consciousness and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of gustatory consciousness and the real nature of gustatory consciousness with the real nature of the Tathāgata, so the real nature of gustatory consciousness and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of tactile consciousness and the real nature of tactile consciousness with the real nature of the Tathāgata, so the real nature of tactile consciousness and the real nature of the Tathāgata are without duality and cannot be divided into two. The real nature of the Tathāgata accords with the real nature of mental consciousness and the real nature of mental consciousness with the real nature of the Tathāgata, so the real nature of mental consciousness and the real nature of the Tathāgata are without duality and cannot be divided into two.