“The real nature of the Tathāgata accords with the real nature of visually compounded sensory contact and the real nature of visually compounded sensory contact with the real nature of the Tathāgata, so the real nature of visually compounded sensory contact 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 aurally compounded sensory contact and the real nature of aurally compounded sensory contact with the real nature of the Tathāgata, so the real nature of aurally compounded sensory contact 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 nasally compounded sensory contact and the real nature of nasally compounded sensory contact with the real nature of the Tathāgata, so the real nature of nasally compounded sensory contact 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 lingually compounded sensory contact and the real nature of lingually compounded sensory contact with the real nature of the Tathāgata, so the real nature of lingually compounded sensory contact 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 corporeally compounded sensory contact and the real nature of corporeally compounded sensory contact with the real nature of the Tathāgata, so the real nature of corporeally compounded sensory contact 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 mentally compounded sensory contact and the real nature of mentally compounded sensory contact with the real nature of the Tathāgata, so the real nature of mentally compounded sensory contact 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 conditioned by visually compounded sensory contact and the real nature of feelings conditioned by visually compounded sensory contact with the real nature of the Tathāgata, so the real nature of feelings conditioned by visually compounded sensory contact 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 conditioned by aurally compounded sensory contact and the real nature of feelings conditioned by aurally compounded sensory contact with the real nature of the Tathāgata, so the real nature of feelings conditioned by aurally compounded sensory contact 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 conditioned by nasally compounded sensory contact and the real nature of feelings conditioned by nasally compounded sensory contact with the real nature of the Tathāgata, so the real nature of feelings conditioned by nasally compounded sensory contact 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 conditioned by lingually compounded sensory contact and the real nature of feelings conditioned by lingually compounded sensory contact with the real nature of the Tathāgata, so the real nature of feelings conditioned by lingually compounded sensory contact 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 conditioned by corporeally compounded sensory contact and the real nature of feelings conditioned by corporeally compounded sensory contact with the real nature of the Tathāgata, so the real nature of feelings conditioned by corporeally compounded sensory contact 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 conditioned by mentally compounded sensory contact and the real nature of feelings conditioned by mentally compounded sensory contact with the real nature of the Tathāgata, so the real nature of feelings conditioned by mentally compounded sensory contact 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 earth element and the real nature of the earth element with the real nature of the Tathāgata, so the real nature of the earth element 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 water element and the real nature of the water element with the real nature of the Tathāgata, so the real nature of the water element 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 fire element and the real nature of the fire element with the real nature of the Tathāgata, so the real nature of the fire element 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 wind element and the real nature of the wind element with the real nature of the Tathāgata, so the real nature of the wind element 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 space element and the real nature of the space element with the real nature of the Tathāgata, so the real nature of the space element 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 consciousness element and the real nature of the consciousness element with the real nature of the Tathāgata, so the real nature of the consciousness element 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 ignorance and the real nature of ignorance with the real nature of the Tathāgata, so the real nature of ignorance 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 name and form and the real nature of name and form with the real nature of the Tathāgata, so the real nature of name and form 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 six sense fields and the real nature of the six sense fields with the real nature of the Tathāgata, so the real nature of the six sense fields 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 sensory contact and the real nature of sensory contact with the real nature of the Tathāgata, so the real nature of sensory contact 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 sensation and the real nature of sensation with the real nature of the Tathāgata, so the real nature of sensation 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 craving and the real nature of craving with the real nature of the Tathāgata, so the real nature of craving 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 grasping and the real nature of grasping with the real nature of the Tathāgata, so the real nature of grasping 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 rebirth process and the real nature of the rebirth process with the real nature of the Tathāgata, so the real nature of the rebirth process 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 birth and the real nature of birth with the real nature of the Tathāgata, so the real nature of birth 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 aging and death and the real nature of aging and death with the real nature of the Tathāgata, so the real nature of aging and death 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 perfection of generosity and the real nature of the perfection of generosity with the real nature of the Tathāgata, so the real nature of the perfection of generosity 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 perfection of ethical discipline and the real nature of the perfection of ethical discipline with the real nature of the Tathāgata, so the real nature of the perfection of ethical discipline 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 perfection of tolerance and the real nature of the perfection of tolerance with the real nature of the Tathāgata, so the real nature of the perfection of tolerance 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 perfection of perseverance and the real nature of the perfection of perseverance with the real nature of the Tathāgata, so the real nature of the perfection of perseverance 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 perfection of meditative concentration and the real nature of the perfection of meditative concentration with the real nature of the Tathāgata, so the real nature of the perfection of meditative concentration 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 perfection of wisdom and the real nature of the perfection of wisdom with the real nature of the Tathāgata, so the real nature of the perfection of wisdom 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 emptiness of internal phenomena and the real nature of the emptiness of internal phenomena with the real nature of the Tathāgata, so the real nature of the emptiness of internal phenomena 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 emptiness of external phenomena and the real nature of the emptiness of external phenomena with the real nature of the Tathāgata, so the real nature of the emptiness of external phenomena 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 emptiness of external and internal phenomena and the real nature of the emptiness of external and internal phenomena with the real nature of the Tathāgata, so the real nature of the emptiness of external and internal phenomena 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 emptiness of emptiness and the real nature of the emptiness of emptiness with the real nature of the Tathāgata, so the real nature of the emptiness of emptiness 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 emptiness of great extent and the real nature of the emptiness of great extent with the real nature of the Tathāgata, so the real nature of the emptiness of great extent 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 emptiness of ultimate reality and the real nature of the emptiness of ultimate reality with the real nature of the Tathāgata, so the real nature of the emptiness of ultimate reality 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 emptiness of conditioned phenomena and the real nature of the emptiness of conditioned phenomena with the real nature of the Tathāgata, so the real nature of the emptiness of conditioned phenomena 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 emptiness of unconditioned phenomena and the real nature of the emptiness of unconditioned phenomena with the real nature of the Tathāgata, so the real nature of the emptiness of unconditioned phenomena 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 emptiness of the unlimited and the real nature of the emptiness of the unlimited with the real nature of the Tathāgata, so the real nature of the emptiness of the unlimited 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 emptiness of that which has neither beginning nor end and the real nature of the emptiness of that which has neither beginning nor end with the real nature of the Tathāgata, so the real nature of the emptiness of that which has neither beginning nor end 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 emptiness of nonexclusion and the real nature of the emptiness of nonexclusion with the real nature of the Tathāgata, so the real nature of the emptiness of nonexclusion 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 emptiness of inherent nature and the real nature of the emptiness of inherent nature with the real nature of the Tathāgata, so the real nature of the emptiness of inherent nature 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 emptiness of all phenomena and the real nature of the emptiness of all phenomena with the real nature of the Tathāgata, so the real nature of the emptiness of all phenomena 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 emptiness of intrinsic defining characteristics and the real nature of the emptiness of intrinsic defining characteristics with the real nature of the Tathāgata, so the real nature of the emptiness of intrinsic defining characteristics 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 emptiness of that which cannot be apprehended and the real nature of the emptiness of that which cannot be apprehended with the real nature of the Tathāgata, so the real nature of the emptiness of that which cannot be apprehended 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 emptiness of nonentities and the real nature of the emptiness of nonentities with the real nature of the Tathāgata, so the real nature of the emptiness of nonentities 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 emptiness of essential nature and the real nature of the emptiness of essential nature with the real nature of the Tathāgata, so the real nature of the emptiness of essential nature 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 emptiness of an essential nature of nonentities and the real nature of the emptiness of an essential nature of nonentities with the real nature of the Tathāgata, so the real nature of the emptiness of an essential nature of nonentities 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 applications of mindfulness and the real nature of the applications of mindfulness with the real nature of the Tathāgata, so the real nature of the applications of mindfulness 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 correct exertions and the real nature of the correct exertions with the real nature of the Tathāgata, so the real nature of the correct exertions 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 supports for miraculous ability and the real nature of the supports for miraculous ability with the real nature of the Tathāgata, so the real nature of the supports for miraculous ability 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 faculties and the real nature of the faculties with the real nature of the Tathāgata, so the real nature of the faculties 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 powers and the real nature of the powers with the real nature of the Tathāgata, so the real nature of the powers 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 branches of enlightenment and the real nature of the branches of enlightenment with the real nature of the Tathāgata, so the real nature of the branches of enlightenment 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 noble eightfold path and the real nature of the noble eightfold path with the real nature of the Tathāgata, so the real nature of the noble eightfold path 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 truths of the noble ones and the real nature of the truths of the noble ones with the real nature of the Tathāgata, so the real nature of the truths of the noble ones 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 meditative concentrations and the real nature of the meditative concentrations with the real nature of the Tathāgata, so the real nature of the meditative concentrations 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 immeasurable attitudes and the real nature of the immeasurable attitudes with the real nature of the Tathāgata, so the real nature of the immeasurable attitudes 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 formless absorptions and the real nature of the formless absorptions with the real nature of the Tathāgata, so the real nature of the formless absorptions 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 liberations and the real nature of the liberations with the real nature of the Tathāgata, so the real nature of the liberations 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 serial steps of meditative absorption and the real nature of the serial steps of meditative absorption with the real nature of the Tathāgata, so the real nature of the serial steps of meditative absorption 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 emptiness, signlessness, and wishlessness gateways to liberation and the real nature of the emptiness, signlessness, and wishlessness gateways to liberation with the real nature of the Tathāgata, so the real nature of the emptiness, signlessness, and wishlessness gateways to liberation 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 extrasensory powers and the real nature of the extrasensory powers with the real nature of the Tathāgata, so the real nature of the extrasensory powers 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 meditative stabilities and the real nature of the meditative stabilities with the real nature of the Tathāgata, so the real nature of the meditative stabilities 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 dhāraṇī gateways and the real nature of the dhāraṇī gateways with the real nature of the Tathāgata, so the real nature of the dhāraṇī gateways 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 powers of the tathāgatas and the real nature of the powers of the tathāgatas with the real nature of the Tathāgata, so the real nature of the powers of the tathāgatas 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 fearlessnesses and the real nature of the fearlessnesses with the real nature of the Tathāgata, so the real nature of the fearlessnesses 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 kinds of exact knowledge and the real nature of the kinds of exact knowledge with the real nature of the Tathāgata, so the real nature of the kinds of exact knowledge 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 great loving kindness and the real nature of great loving kindness with the real nature of the Tathāgata, so the real nature of great loving kindness 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 great compassion and the real nature of great compassion with the real nature of the Tathāgata, so the real nature of great compassion 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 distinct qualities of the buddhas and the real nature of the distinct qualities of the buddhas with the real nature of the Tathāgata, so the real nature of the distinct qualities of the buddhas 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 fruit of having entered the stream and the real nature of the fruit of having entered the stream with the real nature of the Tathāgata, so the real nature of the fruit of having entered the stream 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 fruit of once-returner and the real nature of the fruit of once-returner with the real nature of the Tathāgata, so the real nature of the fruit of once-returner 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 fruit of non-returner and the real nature of the fruit of non-returner with the real nature of the Tathāgata, so the real nature of the fruit of non-returner 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 arhatship and the real nature of arhatship with the real nature of the Tathāgata, so the real nature of arhatship 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 individual enlightenment and the real nature of individual enlightenment with the real nature of the Tathāgata, so the real nature of individual enlightenment 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 knowledge of the aspects of the path and the real nature of the knowledge of the aspects of the path with the real nature of the Tathāgata, so the real nature of the knowledge of the aspects of the path 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 all-aspect omniscience and the real nature of all-aspect omniscience with the real nature of the Tathāgata, so the real nature of all-aspect omniscience and the real nature of the Tathāgata are without duality and cannot be divided into two.
“This is the real nature of Subhūti and of the Tathāgata. Bodhisattva great beings, after they have fully awakened to this real nature, acquire the title tathāgata.”
When the exegesis of this chapter on the real nature had been delivered, this great billionfold world system shook in six ways. It shook, shuddered, and juddered.960 It rocked, reeled, and tottered. It quivered, careened, and convulsed. It trembled, throbbed, and quaked. It rumbled, roared, and thundered. It faltered, lurched, and staggered. As its eastern sides reared up its western sides plunged down, as its western sides reared up its eastern sides plunged down, as its southern sides reared up its northern sides plunged down, as its northern sides reared up its southern sides plunged down, as its edges reared up its center plunged down, and as its center reared up its edges plunged down.
Then those gods living in the realm of desire and living in the realm of form sprinkled, scattered, and showered down divine sandalwood powder upon the Blessed One and the elder Subhūti, and said, “Blessed Lord, it is wonderful that this elder Subhūti, in accord with the real nature of the Tathāgata, takes after the Tathāgata.”
Then the venerable Subhūti, picking up the thread of this conversation with those gods, said to the gods, “So it is, gods, that the elder Subhūti does not take after physical forms, does not take after anything other than physical forms, does not take after the real nature of physical forms, and does not take after anything other than the real nature of physical forms. He does not take after feelings, does not take after anything other than feelings, does not take after the real nature of feelings, and does not take after anything other than the real nature of feelings. He does not take after perceptions, does not take after anything other than perceptions, does not take after the real nature of perceptions, and does not take after anything other than the real nature of perceptions. He does not take after formative predispositions, does not take after anything other than formative predispositions, does not take after the real nature of formative predispositions, and does not take after anything other than the real nature of formative predispositions. He does not take after consciousness, does not take after anything other than consciousness, does not take after the real nature of consciousness, and does not take after anything other than the real nature of consciousness.
“He does not take after the eyes, does not take after anything other than the eyes, does not take after the real nature of the eyes, and does not take after anything other than the real nature of the eyes. He does not take after the ears, does not take after anything other than the ears, does not take after the real nature of the ears, and does not take after anything other than the real nature of the ears. He does not take after the nose, does not take after anything other than the nose, does not take after the real nature of the nose, and does not take after anything other than the real nature of the nose. He does not take after the tongue, does not take after anything other than the tongue, does not take after the real nature of the tongue, and does not take after anything other than the real nature of the tongue. He does not take after the body, does not take after anything other than the body, does not take after the real nature of the body, and does not take after anything other than the real nature of the body. He does not take after the mental faculty, does not take after anything other than the mental faculty, does not take after the real nature of the mental faculty, and does not take after anything other than the real nature of the mental faculty.