“Subhūti, the sameness of phenomena is not an object for any of the noble ones,” replied the Blessed One. “It is not an object for those who have entered the stream, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, or tathāgatas.”
“Blessed Lord, do the tathāgatas, arhats, perfectly complete buddhas not exercise a control that ranges over all phenomena?” asked Subhūti.
“Subhūti,” replied the Blessed One, “if the sameness of phenomena were one thing and the tathāgatas, arhats, perfectly complete buddhas another, then the tathāgatas, arhats, perfectly complete buddhas would indeed exercise a control that ranges over all phenomena. However, Subhūti, the sameness of phenomena as it pertains to ordinary people, the sameness of phenomena as it pertains to those who have entered the stream, the sameness of phenomena as it pertains to once-returners, the sameness of phenomena as it pertains to non-returners, the sameness of phenomena as it pertains to arhats, the sameness of phenomena as it pertains to pratyekabuddhas, the sameness of phenomena as it pertains to bodhisattvas, and the sameness of phenomena as it pertains to tathāgatas is an identical sameness. There is no distinction at all between sameness and nonsameness. So, the sameness of ordinary people and the sameness of all the noble ones is an identical sameness. In an identical sameness there is no duality of ‘These are ordinary people. These have entered the stream. These are once-returners. These are non-returners. These are arhats. These are pratyekabuddhas. These are bodhisattvas. These are tathāgatas, arhats, perfectly complete buddhas.’ Such conceptualizations are not apprehended in sameness.”
Subhūti said, “Blessed Lord, if in the sameness of all phenomena the conceptualizations ‘These are ordinary people. These have entered the stream. These are once-returners. These are non-returners. These are arhats. These are pratyekabuddhas. These are bodhisattvas. These are tathāgatas, arhats, perfectly complete buddhas’ are not apprehended, there would be no distinction between ordinary people, those who have entered the stream, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and tathāgatas, arhats, perfectly complete buddhas.”
“It is so, Subhūti, it is so,” replied the Blessed One. “In the sameness of all phenomena there is no distinction between ordinary people, those who have entered the stream, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and tathāgatas, arhats, perfectly complete buddhas.”
Subhūti asked, “Blessed Lord, if in the sameness of all phenomena there is no distinction between ordinary people, those who have entered the stream, once-returners, non-returners, arhats, pratyekabuddhas, bodhisattvas, and tathāgatas, arhats, perfectly complete buddhas, why, Blessed Lord, do the Three Precious Jewels—the precious jewel of the Buddha, the precious jewel of the Dharma, and the precious jewel of the Saṅgha—appear in the world?”
Subhūti replied, “Blessed Lord, as I understand the meaning of the words spoken by the Blessed One, the precious jewel of the Buddha is not one thing, the precious jewel of the Dharma another, the precious jewel of the Saṅgha another, and the sameness of phenomena yet another. Rather, the precious jewel of the Buddha, the precious jewel of the Dharma, and the precious jewel of the Saṅgha are themselves the sameness of phenomena. All these phenomena are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics. Since phenomena are thus without defining characteristics, it is within the range of the Blessed One to make a presentation of ‘These are ordinary people. These have entered the stream. These are once-returners. These are non-returners. These are arhats. These are pratyekabuddhas. These are bodhisattvas. These are tathāgatas, arhats, perfectly complete buddhas.’ ”
“It is so Subhūti, it is so,” replied the Blessed One. “This presentation of phenomena that are without defining characteristics is within the range of the tathāgatas. It is the power of the tathāgatas.
“Subhūti, do you think that if the tathāgatas, arhats, perfectly complete buddhas were not to have fully awakened to enlightenment, and, because they had not fully awakened, had not made a presentation of phenomena, that the hells would be clearly there, or that the animal realm would be clearly there, or that the world of Yama would be clearly there; or that the human beings would be clearly there; or that the gods of the Caturmahārājakāyika realm would be clearly there, or that the gods of the Trayastriṃśa realm would be clearly there, or that the gods of the Yāma realm would be clearly there, or that the gods of the Tuṣita realm would be clearly there, or that the gods of the Nirmāṇarati realm would be clearly there, or that the gods of the Paranirmitavaśavartin realm would be clearly there; or that the gods of the Brahmakāyika realm would be clearly there, or that the gods of the Brahmapurohita realm would be clearly there, or that the gods of the Brahmapārṣadya realm would be clearly there, or that the gods of the Mahābrahmā realm would be clearly there; or that the gods of the Ābha realm would be clearly there, or that the gods of the Parīttābha realm would be clearly there, or that the gods of the Apramāṇābha realm would be clearly there, or that the gods of the Ābhāsvara realm would be clearly there; or that the gods of the Śubha realm would be clearly there, or that the gods of the Parīttaśubha realm would be clearly there, or that the gods of the Apramāṇaśubha realm would be clearly there, or that the gods of the Śubhakṛtsna realm would be clearly there; or that the gods of the Vṛhat realm would be clearly there, or that the gods of the Parīttavṛha realm would be clearly there, or that the gods of the Apramāṇavṛha realm would be clearly there, or that the gods of the Vṛhatphala realm would be clearly there; or that the gods of the Avṛha realm would be clearly there, or that the gods of the Atapa realm would be clearly there, or that the gods of the Sudṛśa realm would be clearly there, or that the gods of the Sudarśana realm would be clearly there, or that the gods of the Akaniṣṭha realm would be clearly there; or that the gods of the sphere of infinite space would be clearly there, or that the gods of the sphere of infinite consciousness would be clearly there, or that the gods of the sphere of nothing-at-all would be clearly there, or that the gods of the sphere of neither perception nor nonperception be clearly there; or that the perfection of generosity would be clearly there, or that the perfection of ethical discipline would be clearly there, or that the perfection of tolerance would be clearly there, or that the perfection of perseverance would be clearly there, or that the perfection of meditative concentration would be clearly there, or that the perfection of wisdom would be clearly there; or that the emptiness of internal phenomena would be clearly there, or that the emptiness of external phenomena would be clearly there, or that the emptiness of external and internal phenomena would be clearly there, or that the emptiness of emptiness would be clearly there, or that the emptiness of great extent would be clearly there, or that the emptiness of ultimate reality would be clearly there, or that the emptiness of conditioned phenomena would be clearly there, or that the emptiness of unconditioned phenomena would be clearly there, or that the emptiness of the unlimited would be clearly there, or that the emptiness of that which has neither beginning nor end would be clearly there, or that the emptiness of nonexclusion would be clearly there, or that the emptiness of inherent nature would be clearly there, or that the emptiness of all phenomena would be clearly there, or that the emptiness of intrinsic defining characteristics would be clearly there, or that the emptiness of that which cannot be apprehended would be clearly there, or that the emptiness of nonentities would be clearly there, or that the emptiness of essential nature would be clearly there, or that the emptiness of an essential nature of nonentities would be clearly there; or that the applications of mindfulness would be clearly there, or that the correct exertions would be clearly there, or that the supports for miraculous ability would be clearly there, or that the faculties would be clearly there, or that the powers would be clearly there, or that the branches of enlightenment would be clearly there, or that the noble eightfold path would be clearly there; or that the truths of the noble ones would be clearly there, or that the meditative concentrations would be clearly there, or that the immeasurable attitudes would be clearly there, or that the formless absorptions would be clearly there, or that the liberations would be clearly there, or that the serial steps of meditative absorption would be clearly there, or that the emptiness, signlessness, and wishlessness gateways to liberation would be clearly there, or that the extrasensory powers would be clearly there, or that the meditative stabilities would be clearly there, or that the dhāraṇī gateways would be clearly there; or that the powers of the tathāgatas would be clearly there, or that the fearlessnesses would be clearly there, or that the kinds of exact knowledge would be clearly there, or that great loving kindness would be clearly there, or that great compassion would be clearly there, or that the distinct qualities of the buddhas would be clearly there; or that the thirty-two major marks of a great person would be clearly there, or that the eighty excellent minor signs would be clearly there; or that the precious jewel of the Buddha would be clearly there, or that the precious jewel of the Dharma would be clearly there, or that and the precious jewel of the Saṅgha would be clearly there; or that the vehicle of the śrāvakas would be clearly there, or that the vehicle of the pratyekabuddhas would be clearly there, or that the vehicle of the buddhas would be clearly there, or that the Great Vehicle would be clearly there; or that followers on account of faith would be clearly there, or that followers on account of the Dharma would be clearly there, or that those on the eighth level would be clearly there, or that those who have entered the stream would be clearly there, or that once-returners would be clearly there, or that non-returners would be clearly there, or that arhats would be clearly there, or that pratyekabuddhas would be clearly there, or that bodhisattvas would be clearly there, or that tathāgatas, arhats, perfectly complete buddhas would be clearly there?”
“Blessed Lord, all these phenomena would not be clearly there,” replied Subhūti.
“Therefore, Subhūti,” said the Blessed One, “it is the power the tathāgatas to make a presentation of all these phenomena without stirring from the sameness of all phenomena.”
Subhūti asked, “Blessed Lord, just as the tathāgatas do not stir from the sameness of phenomena, similarly, do ordinary persons, too, not stir from the sameness of phenomena? Similarly, do followers on account of faith, too, not stir from the sameness of phenomena? Similarly, do followers on account of the Dharma, too, not stir from the sameness of phenomena? Similarly, do those on the eighth level, too, not stir from the sameness of phenomena? Similarly, do those who have entered the stream, too, not stir from the sameness of phenomena? Similarly, do once-returners, too, not stir from the sameness of phenomena? Similarly, do non-returners, too, not stir from the sameness of phenomena? Similarly, do arhats, too, not stir from the sameness of phenomena? Similarly, do pratyekabuddhas, too, not stir from the sameness of phenomena? And do bodhisattvas, too, not stir from the sameness of phenomena?”
“It is so, Subhūti, it is so,” replied the Blessed One. “Subhūti, all phenomena do not stir from the sameness of phenomena. They do not transcend the sameness of phenomena. If you ask why, Subhūti, it is because the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of the tathāgatas, arhats, perfectly complete buddhas is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of ordinary people; it is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of followers on account of faith; it is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of followers on account of the Dharma; it is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of those on the eighth level; it is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of those who have entered the stream; it is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of once-returners; it is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of non-returners; it is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of arhats; it is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of pratyekabuddhas; and it is itself the real nature, unmistaken real nature, one and only nature, reality of phenomena, realm of phenomena, abiding nature of reality, maturity of phenomena, and very limit of reality of bodhisattva great beings. All these are the sameness of phenomena, and they do not transcend it. If you ask why, it is because the reality of phenomena, realm of phenomena, abiding nature of reality, and maturity of phenomena as it pertains to them—their real nature, unmistaken real nature, and one and only nature—is itself that, which is to say, other than them there is no ‘sameness of phenomena’ at all.”
Subhūti then said, “Blessed Lord, if, in that way, the sameness of phenomena as it pertains to ordinary people is itself the sameness of phenomena as it pertains to followers on account of faith; and that is itself the sameness of phenomena as it pertains to followers on account of the Dharma; and that is itself the sameness of phenomena as it pertains to those on the eighth level; and that is itself the sameness of phenomena as it pertains to those who have entered the stream; and that is itself the sameness of phenomena as it pertains to once-returners; and that is itself the sameness of phenomena as it pertains to non-returners; and that is itself the sameness of phenomena as it pertains to arhats; and that is itself the sameness of phenomena as it pertains to pratyekabuddhas; and that is itself the sameness of phenomena as it pertains to bodhisattva great beings; and that is itself the sameness of phenomena as it pertains to tathāgatas, arhats, perfectly complete buddhas, in that case, Blessed Lord, phenomena with dissimilar defining characteristics, namely, physical forms, feelings, perceptions, formative predispositions, and consciousness; the eyes, the ears, the nose, the tongue, the body, and the mental faculty; sights, sounds, odors, tastes, tangibles, and mental phenomena; visual consciousness, visually compounded sensory contact, and feelings conditioned by visually compounded sensory contact; auditory consciousness, aurally compounded sensory contact, and feelings conditioned by aurally compounded sensory contact; olfactory consciousness, nasally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact; gustatory consciousness, lingually compounded sensory contact, and feelings conditioned by lingually compounded sensory contact; tactile consciousness, corporeally compounded sensory contact, and feelings conditioned by corporeally compounded sensory contact; and mental consciousness, mentally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact; the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element; dependent origination and the links of dependent origination; desire, hatred, delusion, and all the aspects of views; the meditative concentrations, the immeasurable attitudes, and the formless absorptions; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the perfection of skill in means, the perfection of aspiration, the perfection of power, and the perfection of gnosis; the ten levels of the bodhisattvas; the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; the truths of the noble ones and the emptiness, signlessness, and wishlessness gateways to liberation; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the eight liberations, the nine serial steps of meditative absorption, the five extrasensory powers, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas; and the thirty-two major marks of a great person, the eighty excellent minor signs, the realm of conditioned phenomena, and the realm of unconditioned phenomena—all those phenomena—Blessed Lord, are each one dissimilar, and each one has gone beyond the other.
“Blessed Lord, if you ask why, it is because if the reality of phenomena as it pertains to physical forms is one thing, and the reality of phenomena as it pertains to feelings another, the reality of phenomena as it pertains to perceptions another, the reality of phenomena as it pertains to formative predispositions another, and the reality of phenomena as it pertains to consciousness another; the reality of phenomena as it pertains to the eyes another, the reality of phenomena as it pertains to the ears another, the reality of phenomena as it pertains to the nose another, the reality of phenomena as it pertains to the tongue another, the reality of phenomena as it pertains to the body another, and the reality of phenomena as it pertains to the mental faculty another; the reality of phenomena as it pertains to sights another, the reality of phenomena as it pertains to sounds another, the reality of phenomena as it pertains to odors another, the reality of phenomena as it pertains to tastes another, the reality of phenomena as it pertains to tangibles another, and the reality of phenomena as it pertains to mental phenomena another; the reality of phenomena as it pertains to visual consciousness another, the reality of phenomena as it pertains to auditory consciousness another, the reality of phenomena as it pertains to olfactory consciousness another, the reality of phenomena as it pertains to gustatory consciousness another, the reality of phenomena as it pertains to tactile consciousness another, and the reality of phenomena as it pertains to mental consciousness another; the reality of phenomena as it pertains to visually compounded sensory contact another, the reality of phenomena as it pertains to aurally compounded sensory contact another, the reality of phenomena as it pertains to nasally compounded sensory contact another, the reality of phenomena as it pertains to lingually compounded sensory contact another, the reality of phenomena as it pertains to corporeally compounded sensory contact another, and the reality of phenomena as it pertains to mentally compounded sensory contact another; the reality of phenomena as it pertains to feelings conditioned by visually compounded sensory contact another, the reality of phenomena as it pertains to feelings conditioned by aurally compounded sensory contact another, the reality of phenomena as it pertains to feelings conditioned by nasally compounded sensory contact another, the reality of phenomena as it pertains to feelings conditioned by lingually compounded sensory contact another, the reality of phenomena as it pertains to feelings conditioned by corporeally compounded sensory contact another, and the reality of phenomena as it pertains to feelings conditioned by mentally compounded sensory contact another; the reality of phenomena as it pertains to the earth element another, the reality of phenomena as it pertains to the water element another, the reality of phenomena as it pertains to the fire element another, the reality of phenomena as it pertains to the wind element another, the reality of phenomena as it pertains to the space element another, and the reality of phenomena as it pertains to the consciousness element another; the reality of phenomena as it pertains to ignorance another, the reality of phenomena as it pertains to formative predispositions another, the reality of phenomena as it pertains to consciousness another, the reality of phenomena as it pertains to name and form another, the reality of phenomena as it pertains to the six sense fields another, the reality of phenomena as it pertains to sensory contact another, the reality of phenomena as it pertains to sensation another, the reality of phenomena as it pertains to craving another, the reality of phenomena as it pertains to grasping another, the reality of phenomena as it pertains to the rebirth process another, the reality of phenomena as it pertains to birth another, and the reality of phenomena as it pertains to aging and death another; the reality of phenomena as it pertains to desire another, the reality of phenomena as it pertains to hatred another, the reality of phenomena as it pertains to delusion another, and the reality of phenomena as it pertains to the aspects of views another; the reality of phenomena as it pertains to the perfection of generosity another, the reality of phenomena as it pertains to the perfection of ethical discipline another, the reality of phenomena as it pertains to the perfection of tolerance another, the reality of phenomena as it pertains to the perfection of perseverance another, the reality of phenomena as it pertains to the perfection of meditative concentration another, and the reality of phenomena as it pertains to the perfection of wisdom another; the reality of phenomena as it pertains to the emptiness of internal phenomena another, the reality of phenomena as it pertains to the emptiness of external phenomena another, the reality of phenomena as it pertains to the emptiness of external and internal phenomena another, the reality of phenomena as it pertains to the emptiness of emptiness another, the reality of phenomena as it pertains to the emptiness of great extent another, the reality of phenomena as it pertains to the emptiness of ultimate reality another, the reality of phenomena as it pertains to the emptiness of conditioned phenomena another, the reality of phenomena as it pertains to the emptiness of unconditioned phenomena another, the reality of phenomena as it pertains to the emptiness of the unlimited another, the reality of phenomena as it pertains to the emptiness of that which has neither beginning nor end another, the reality of phenomena as it pertains to the emptiness of nonexclusion another, the reality of phenomena as it pertains to the emptiness of inherent nature another, the reality of phenomena as it pertains to the emptiness of all phenomena another, the reality of phenomena as it pertains to the emptiness of intrinsic defining characteristics another, the reality of phenomena as it pertains to the emptiness of that which cannot be apprehended another, the reality of phenomena as it pertains to the emptiness of nonentities another, the reality of phenomena as it pertains to the emptiness of essential nature another, and the reality of phenomena as it pertains to the emptiness of an essential nature of nonentities another; the reality of phenomena as it pertains to the applications of mindfulness another, the reality of phenomena as it pertains to the correct exertions another, the reality of phenomena as it pertains to the supports for miraculous ability another, the reality of phenomena as it pertains to the faculties another, the reality of phenomena as it pertains to the powers another, the reality of phenomena as it pertains to the branches of enlightenment another, and the reality of phenomena as it pertains to the path another; the reality of phenomena as it pertains to the truths of the noble ones another, the reality of phenomena as it pertains to the meditative concentrations another, the reality of phenomena as it pertains to the immeasurable attitudes another, the reality of phenomena as it pertains to the formless absorptions another, the reality of phenomena as it pertains to the liberations another, the reality of phenomena as it pertains to the serial steps of meditative absorption another, the reality of phenomena as it pertains to the emptiness, signlessness, and wishlessness gateways to liberation another, the reality of phenomena as it pertains to the extrasensory powers another, the reality of phenomena as it pertains to the meditative stabilities another, and the reality of phenomena as it pertains to the dhāraṇī gateways another; the reality of phenomena as it pertains to the powers of the tathāgatas another, the reality of phenomena as it pertains to the fearlessnesses another, the reality of phenomena as it pertains to the kinds of exact knowledge another, the reality of phenomena as it pertains to great loving kindness another, the reality of phenomena as it pertains to great compassion another, and the reality of phenomena as it pertains to the distinct qualities of the buddhas another; the reality of phenomena as it pertains to the thirty-two major marks of a great person another, the reality of phenomena as it pertains to the eighty excellent minor signs another, the reality of phenomena as it pertains to the realm of conditioned phenomena another, and the reality of phenomena as it pertains to the realm of unconditioned phenomena another, well then, in that case, Blessed Lord, how would the reality of phenomena as it pertains to phenomena with dissimilar defining characteristics be of a single defining characteristic? How would there be a presentation of phenomena? When bodhisattva great beings practice the perfection of wisdom, dwelling where do they differentiate among phenomena? Since even bodhisattva great beings cannot practice the perfection of wisdom without having differentiated among phenomena, how, when practicing the perfection of wisdom, do they progress from level to level and enter into maturity?1415 How, having entered into maturity, do they transcend the levels of the śrāvakas and the pratyekabuddhas and complete the extrasensory powers? How, while they play with the extrasensory powers, do they complete the perfection of generosity, complete the perfection of ethical discipline, complete the perfection of tolerance, complete the perfection of perseverance, complete the perfection of meditative concentration, complete the perfection of wisdom, and, by playing with them, proceed from buddhafield to buddhafield, devote themselves to the lord buddhas and develop the roots of virtue, and through those roots of virtue bring beings to maturity and take possession of a buddhafield?”
“Subhūti,” replied the Blessed One, “you asked, ‘If the sameness of phenomena as it pertains to all phenomena is itself the sameness of phenomena as it pertains to ordinary people; and that is itself the sameness of phenomena as it pertains to followers on account of faith; and that is itself the sameness of phenomena as it pertains to followers on account of the Dharma; and that is itself the sameness of phenomena as it pertains to those on the eighth level; and that is itself the sameness of phenomena as it pertains to those who have entered the stream; and that is itself the sameness of phenomena as it pertains to once-returners; and that is itself the sameness of phenomena as it pertains to non-returners; and that is itself the sameness of phenomena as it pertains to arhats; and that is itself the sameness of phenomena as it pertains to pratyekabuddhas; and that is itself the sameness of phenomena as it pertains to bodhisattva great beings; and that is itself the sameness of phenomena as it pertains to tathāgatas, arhats, perfectly complete buddhas, how would the reality of phenomena as it pertains to phenomena with dissimilar defining characteristics be of a single defining characteristic?’ Regarding this, Subhūti, do you think that the reality of phenomena as it pertains to physical forms is itself not emptiness, the reality of phenomena as it pertains to feelings is itself not emptiness, the reality of phenomena as it pertains to perceptions is itself not emptiness, the reality of phenomena as it pertains to formative predispositions not emptiness, and the reality of phenomena as it pertains to consciousness is itself not emptiness; that the reality of phenomena as it pertains to the eyes is itself not emptiness, the reality of phenomena as it pertains to the ears is itself not emptiness, the reality of phenomena as it pertains to the nose is itself not emptiness, the reality of phenomena as it pertains to the tongue is itself not emptiness, the reality of phenomena as it pertains to the body is itself not emptiness, and the reality of phenomena as it pertains to the mental faculty is itself not emptiness; that the reality of phenomena as it pertains to sights is itself not emptiness, the reality of phenomena as it pertains to sounds is itself not emptiness, the reality of phenomena as it pertains to odors is itself not emptiness, the reality of phenomena as it pertains to tastes is itself not emptiness, the reality of phenomena as it pertains to tangibles is itself not emptiness, and the reality of phenomena as it pertains to mental phenomena is itself not emptiness; that the reality of phenomena as it pertains to visual consciousness is itself not emptiness, the reality of phenomena as it pertains to auditory consciousness is itself not emptiness, the reality of phenomena as it pertains to olfactory consciousness is itself not emptiness, the reality of phenomena as it pertains to gustatory consciousness is itself not emptiness, the reality of phenomena as it pertains to tactile consciousness is itself not emptiness, and the reality of phenomena as it pertains to mental consciousness is itself not emptiness; that the reality of phenomena as it pertains to visually compounded sensory contact is itself not emptiness, the reality of phenomena as it pertains to aurally compounded sensory contact is itself not emptiness, the reality of phenomena as it pertains to nasally compounded sensory contact is itself not emptiness, the reality of phenomena as it pertains to lingually compounded sensory contact is itself not emptiness, the reality of phenomena as it pertains to corporeally compounded sensory contact is itself not emptiness, and the reality of phenomena as it pertains to mentally compounded sensory contact is itself not emptiness; that the reality of phenomena as it pertains to feelings conditioned by visually compounded sensory contact is itself not emptiness, the reality of phenomena as it pertains to feelings conditioned by aurally compounded sensory contact is itself not emptiness, the reality of phenomena as it pertains to feelings conditioned by nasally compounded sensory contact is itself not emptiness, the reality of phenomena as it pertains to feelings conditioned by lingually compounded sensory contact is itself not emptiness, the reality of phenomena as it pertains to feelings conditioned by corporeally compounded sensory contact is itself not emptiness, and the reality of phenomena as it pertains to feelings conditioned by mentally compounded sensory contact is itself not emptiness; that the reality of phenomena as it pertains to the earth element is itself not emptiness, the reality of phenomena as it pertains to the water element is itself not emptiness, the reality of phenomena as it pertains to the fire element is itself not emptiness, the reality of phenomena as it pertains to the wind element is itself not emptiness, the reality of phenomena as it pertains to the space element is itself not emptiness, and the reality of phenomena as it pertains to the consciousness element is itself not emptiness; that the reality of phenomena as it pertains to ignorance is itself not emptiness, the reality of phenomena as it pertains to formative predispositions is itself not emptiness, the reality of phenomena as it pertains to consciousness is itself not emptiness, the reality of phenomena as it pertains to name and form is itself not emptiness, the reality of phenomena as it pertains to the six sense fields is itself not emptiness, the reality of phenomena as it pertains to sensory contact is itself not emptiness, the reality of phenomena as it pertains to sensation is itself not emptiness, the reality of phenomena as it pertains to craving is itself not emptiness, the reality of phenomena as it pertains to grasping is itself not emptiness, the reality of phenomena as it pertains to the rebirth process is itself not emptiness, the reality of phenomena as it pertains to birth is itself not emptiness, and the reality of phenomena as it pertains to aging and death is itself not emptiness; that the reality of phenomena as it pertains to the perfection of generosity is itself not emptiness, the reality of phenomena as it pertains to the perfection of ethical discipline is itself not emptiness, the reality of phenomena as it pertains to the perfection of tolerance is itself not emptiness, the reality of phenomena as it pertains to the perfection of perseverance is itself not emptiness, the reality of phenomena as it pertains to the perfection of meditative concentration is itself not emptiness, and the reality of phenomena as it pertains to the perfection of wisdom is itself not emptiness; that the reality of phenomena as it pertains to the emptiness of internal phenomena is itself not emptiness, the reality of phenomena as it pertains to the emptiness of external phenomena is itself not emptiness, the reality of phenomena as it pertains to the emptiness of external and internal phenomena is itself not emptiness, the reality of phenomena as it pertains to the emptiness of emptiness is itself not emptiness, the reality of phenomena as it pertains to the emptiness of great extent is itself not emptiness, the reality of phenomena as it pertains to the emptiness of ultimate reality is itself not emptiness, the reality of phenomena as it pertains to the emptiness of conditioned phenomena is itself not emptiness, the reality of phenomena as it pertains to the emptiness of unconditioned phenomena is itself not emptiness, the reality of phenomena as it pertains to the emptiness of the unlimited is itself not emptiness, the reality of phenomena as it pertains to the emptiness of that which has neither beginning nor end is itself not emptiness, the reality of phenomena as it pertains to the emptiness of nonexclusion is itself not emptiness, the reality of phenomena as it pertains to the emptiness of inherent nature is itself not emptiness, the reality of phenomena as it pertains to the emptiness of all phenomena is itself not emptiness, the reality of phenomena as it pertains to the emptiness of intrinsic defining characteristics is itself not emptiness, the reality of phenomena as it pertains to the emptiness of that which cannot be apprehended is itself not emptiness, the reality of phenomena as it pertains to the emptiness of nonentities is itself not emptiness, the reality of phenomena as it pertains to the emptiness of essential nature is itself not emptiness, and the reality of phenomena as it pertains to the emptiness of an essential nature of nonentities is itself not emptiness; that the reality of phenomena as it pertains to the applications of mindfulness is itself not emptiness, the reality of phenomena as it pertains to the correct exertions is itself not emptiness, the reality of phenomena as it pertains to the supports for miraculous ability is itself not emptiness, the reality of phenomena as it pertains to the faculties is itself not emptiness, the reality of phenomena as it pertains to the powers is itself not emptiness, the reality of phenomena as it pertains to the branches of enlightenment is itself not emptiness, and the reality of phenomena as it pertains to the noble eightfold path is itself not emptiness; that the reality of phenomena as it pertains to the truths of the noble ones is itself not emptiness, the reality of phenomena as it pertains to the meditative concentrations is itself not emptiness, the reality of phenomena as it pertains to the immeasurable attitudes is itself not emptiness, the reality of phenomena as it pertains to the formless absorptions is itself not emptiness, the reality of phenomena as it pertains to the liberations is itself not emptiness, the reality of phenomena as it pertains to the serial steps of meditative absorption is itself not emptiness, the reality of phenomena as it pertains to the emptiness, signlessness, and wishlessness gateways to liberation is itself not emptiness, the reality of phenomena as it pertains to the extrasensory powers is itself not emptiness, the reality of phenomena as it pertains to the meditative stabilities is itself not emptiness, and the reality of phenomena as it pertains to the dhāraṇī gateways is itself not emptiness; that the reality of phenomena as it pertains to the powers of the tathāgatas is itself not emptiness, the reality of phenomena as it pertains to the fearlessnesses is itself not emptiness, the reality of phenomena as it pertains to the kinds of exact knowledge is itself not emptiness, the reality of phenomena as it pertains to great compassion is itself not emptiness, and the reality of phenomena as it pertains to the distinct qualities of the buddhas is itself not emptiness; that the reality of phenomena as it pertains to the fruit of having entered the stream is itself not emptiness, the reality of phenomena as it pertains to the fruit of once-returner is itself not emptiness, the reality of phenomena as it pertains to the fruit of non-returner is itself not emptiness, the reality of phenomena as it pertains to arhatship is itself not emptiness, the reality of phenomena as it pertains to individual enlightenment is itself not emptiness, the reality of phenomena as it pertains to the knowledge of the aspects of the path is itself not emptiness, and the reality of phenomena as it pertains to all-aspect omniscience is itself not emptiness; and that the reality of phenomena as it pertains to those who have entered the stream is itself not emptiness, the reality of phenomena as it pertains to once-returners is itself not emptiness, the reality of phenomena as it pertains to non-returners is itself not emptiness, the reality of phenomena as it pertains to arhats is itself not emptiness, the reality of phenomena as it pertains to pratyekabuddhas is itself not emptiness, the reality of phenomena as it pertains to bodhisattvas is itself not emptiness, and the reality of phenomena as it pertains to tathāgatas is itself not emptiness?”
“It is emptiness, Blessed Lord,” replied Subhūti.
“Well then,” continued the Blessed One, “in emptiness are there any such phenomena apprehended that are phenomena with different defining characteristics, be they the defining characteristics of physical forms, the defining characteristics of feelings, the defining characteristics of perceptions, the defining characteristics of formative predispositions, or the defining characteristics of consciousness; the defining characteristics of the eyes, the defining characteristics of the ears, the defining characteristics of the nose, the defining characteristics of the tongue, the defining characteristics of the body, or the defining characteristics of the mental faculty; the defining characteristics of sights, the defining characteristics of sounds, the defining characteristics of odors, the defining characteristics of tastes, the defining characteristics of tangibles, or the defining characteristics of mental phenomena; the defining characteristics of visual consciousness, the defining characteristics of auditory consciousness, the defining characteristics of olfactory consciousness, the defining characteristics of gustatory consciousness, the defining characteristics of tactile consciousness, or the defining characteristics of mental consciousness; the defining characteristics of visually compounded sensory contact, the defining characteristics of aurally compounded sensory contact, the defining characteristics of nasally compounded sensory contact, the defining characteristics of lingually compounded sensory contact, the defining characteristics of corporeally compounded sensory contact, or the defining characteristics of mentally compounded sensory contact; the defining characteristics of feelings conditioned by visually compounded sensory contact, the defining characteristics of feelings conditioned by aurally compounded sensory contact, the defining characteristics of feelings conditioned by nasally compounded sensory contact, the defining characteristics of feelings conditioned by lingually compounded sensory contact, the defining characteristics of feelings conditioned by corporeally compounded sensory contact, or the defining characteristics of feelings conditioned by mentally compounded sensory contact; the defining characteristics of the earth element, the defining characteristics of the water element, the defining characteristics of the fire element, the defining characteristics of the wind element, the defining characteristics of the space element, or the defining characteristics of the consciousness element; the defining characteristics of ignorance, the defining characteristics of formative predispositions, the defining characteristics of consciousness, the defining characteristics of name and form, the defining characteristics of the six sense fields, the defining characteristics of sensory contact, the defining characteristics of sensation, the defining characteristics of craving, the defining characteristics of grasping, the defining characteristics of the rebirth process, the defining characteristics of birth, or the defining characteristics of aging and death; the defining characteristics of the perfection of generosity, the defining characteristics of the perfection of ethical discipline, the defining characteristics of the perfection of tolerance, the defining characteristics of the perfection of perseverance, the defining characteristics of the perfection of meditative concentration, or the defining characteristics of the perfection of wisdom; the defining characteristics of the emptiness of internal phenomena, the defining characteristics of the emptiness of external phenomena, the defining characteristics of the emptiness of external and internal phenomena, the defining characteristics of the emptiness of emptiness, the defining characteristics of the emptiness of great extent, the defining characteristics of the emptiness of ultimate reality, the defining characteristics of the emptiness of conditioned phenomena, the defining characteristics of the emptiness of unconditioned phenomena, the defining characteristics of the emptiness of the unlimited, the defining characteristics of the emptiness of that which has neither beginning nor end, the defining characteristics of the emptiness of nonexclusion, the defining characteristics of the emptiness of inherent nature, the defining characteristics of the emptiness of all phenomena, the defining characteristics of the emptiness of intrinsic defining characteristics, the defining characteristics of the emptiness of that which cannot be apprehended, the defining characteristics of the emptiness of nonentities, the defining characteristics of the emptiness of essential nature, or the defining characteristics of the emptiness of an essential nature of nonentities; the defining characteristics of the applications of mindfulness, the defining characteristics of the correct exertions, the defining characteristics of the supports for miraculous ability, the defining characteristics of the faculties, the defining characteristics of the powers, the defining characteristics of the branches of enlightenment, or the defining characteristics of the noble eightfold path; the defining characteristics of the truths of the noble ones, the defining characteristics of the meditative concentrations, the defining characteristics of the immeasurable attitudes, the defining characteristics of the formless absorptions, the defining characteristics of the liberations, the defining characteristics of the serial steps of meditative absorption, the defining characteristics of the emptiness, signlessness, and wishlessness gateways to liberation, the defining characteristics of the extrasensory powers, the defining characteristics of the meditative stabilities, or the defining characteristics of the dhāraṇī gateways; the defining characteristics of the powers of the tathāgatas, the defining characteristics of the fearlessnesses, the defining characteristics of the kinds of exact knowledge, the defining characteristics of great compassion, or the defining characteristics of the distinct qualities of the buddhas; the defining characteristics of the fruit of having entered the stream, the defining characteristics of the fruit of once-returner, the defining characteristics of the fruit of non-returner, the defining characteristics of arhatship, the defining characteristics of individual enlightenment, the defining characteristics of the knowledge of the aspects of the path, or the defining characteristics of all-aspect omniscience; or the defining characteristics of those who have entered the stream, the defining characteristics of once-returners, the defining characteristics of non-returners, the defining characteristics of arhats, the defining characteristics of pratyekabuddhas, the defining characteristics of bodhisattvas, or the defining characteristics of tathāgatas?”
“No, there are not, Blessed Lord,” replied Subhūti.
“Therefore, Subhūti,” continued the Blessed One, “for that reason you should know as follows: You should know that in that reality of phenomena as it pertains to all phenomena there are no ordinary persons, and it is not elsewhere than ordinary persons. In it there are no followers on account of faith, and it is not elsewhere than followers on account of faith. In it there are no followers on account of the Dharma, and it is not elsewhere than followers on account of the Dharma. In it there are none of those of the eighth level, and it is not elsewhere than those of the eighth level. In it there are none of those who have entered the stream, and it is not elsewhere than those who have entered the stream. In it there are no once-returners, and it is not elsewhere than once-returners. In it there are no non-returners, and it is not elsewhere than non-returners. In it there are no arhats, and it is not elsewhere than arhats. In it there are no pratyekabuddhas, and it is not elsewhere than pratyekabuddhas. In it there are no bodhisattvas, and it is not elsewhere than bodhisattvas. In it there are no tathāgatas, and it is not elsewhere than tathāgatas.”
Subhūti asked, “Blessed Lord, is that reality of phenomena a conditioned phenomenon, or is it an unconditioned phenomenon?”