THE GREAT PRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 383
Chapter 68: THE CHARACTERISTICS OF ALL MERITS (5)
At that time, the Venerable Subhūti again addressed the Buddha:
“World-Honored One, if the dharma realm, suchness, and ultimate reality are unchanging and unsurpassed, are form and the dharma realm, suchness, and ultimate reality different from one another? Are feeling, perception, formations, and consciousness different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the eye faculty and the dharma realm, suchness, and ultimate reality different from one another? Are the ear, nose, tongue, body, and mind faculties different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the form realm and the dharma realm, suchness, and ultimate reality different from one another? Are sound, smell, taste, touch, and dharma realms different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the eye consciousness realm and the dharma realm, suchness, and ultimate reality different from one another? Are the ear, nose, tongue, body, and mind consciousness realms different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are eye contact and the dharma realm, suchness, and ultimate reality different from one another? Are ear, nose, tongue, body, and mind contact different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the feelings arising due to eye contact as a condition different from the dharma realm, suchness, and ultimate reality? Are the feelings arising due to ear, nose, tongue, body, and mind contact as conditions different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the earth element and the dharma realm, suchness, and ultimate reality different from one another? Are the water, fire, wind, space, and consciousness elements different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are causes and conditions different from the dharma realm, suchness, and ultimate reality? Are equal uninterrupted conditions, object conditions, and dominant conditions different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are phenomena arising from various conditions different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is ignorance different from the dharma realm, suchness, and ultimate reality? Are formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging and death, sorrow, lamentation, suffering, distress, and affliction different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is the perfection of giving different from the dharma realm, suchness, and ultimate reality? Are pure morality, patience, diligence, meditative concentration, and the perfection of wisdom different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the four meditative absorptions different from the dharma realm, suchness, and ultimate reality? Are the four immeasurables and the four formless concentrations different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the four foundations of mindfulness different from the dharma realm, suchness, and ultimate reality? Are the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and the eightfold noble path different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is the liberation door of emptiness different from the dharma realm, suchness, and ultimate reality? Are the liberation doors of signlessness and wishlessness different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is internal emptiness different from the dharma realm, suchness, and ultimate reality? Are external emptiness, internal-and-external emptiness, emptiness of emptiness, great emptiness, ultimate truth emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, emptiness without boundaries, scattered emptiness, unchanging emptiness, emptiness of intrinsic nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of no nature, emptiness of self-nature, and emptiness of the self-nature of no nature different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is the noble truth of suffering different from the dharma realm, suchness, and ultimate reality? Are the noble truths of origin, cessation, and the path different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the eight liberations different from the dharma realm, suchness, and ultimate reality? Are the eight bases of mastery, the nine successive concentrations, and the ten universal spheres different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are all dhāraṇī gateways different from the dharma realm, suchness, and ultimate reality? Are all samādhi gateways different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is the stage of Extreme Joy different from the dharma realm, suchness, and ultimate reality? Are the stage of Freedom from Defilement, the stage of Radiant Light, the stage of Blazing Wisdom, the stage of Difficult to Overcome, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the five types of eyes different from the dharma realm, suchness, and ultimate reality? Are the six supernatural powers different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the ten powers of the Buddha different from the dharma realm, suchness, and ultimate reality? Are the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique Buddha qualities, which are also without abiding, different from the dharma realm, suchness, and ultimate reality? Is that which has no abiding among the ten powers of the Buddha different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is great loving-kindness different from the dharma realm, suchness, and ultimate reality? Are great compassion, great joy, and great equanimity different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is the dharma of not forgetting different from the dharma realm, suchness, and ultimate reality? Is the nature of always maintaining equanimity different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is the wisdom of knowing all things different from the dharma realm, suchness, and ultimate reality? Are the wisdom of knowing the paths and the wisdom of knowing all aspects different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are the thirty-two marks of a Great Being different from the dharma realm, suchness, and ultimate reality? Are the eighty secondary excellent characteristics different from the dharma realm, suchness, and ultimate reality?
World-Honored One, is the fruit of Stream Entry different from the dharma realm, suchness, and ultimate reality? Are the fruits of Once Returner, Non-Returner, Arhatship, and the fruit of Pratyekabuddhahood different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are all the practices of great bodhisattvas different from the dharma realm, suchness, and ultimate reality? Is the unsurpassed perfect enlightenment of all Buddhas different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are worldly phenomena different from the dharma realm, suchness, and ultimate reality? Are supramundane phenomena different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are defiled phenomena different from the dharma realm, suchness, and ultimate reality? Are undefiled phenomena different from the dharma realm, suchness, and ultimate reality?
World-Honored One, are conditioned phenomena different from the dharma realm, suchness, and ultimate reality? Are unconditioned phenomena different from the dharma realm, suchness, and ultimate reality?”
The Buddha taught:
No, Subhūti! Form is not different from the Dharma Realm, Suchness, and True Reality; feeling, perception, formations, and consciousness are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the eye faculty is not different from the Dharma Realm, Suchness, and True Reality; the ear, nose, tongue, body, and mind faculties are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the form realm is not different from the Dharma Realm, Suchness, and True Reality; the sound, scent, taste, touch, and dharma realms are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the eye realm is not different from the Dharma Realm, Suchness, and True Reality; the ear, nose, tongue, body, and mind realms are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the form realm is not different from the Dharma Realm, Suchness, and True Reality; the sound, scent, taste, touch, and dharma realms are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the eye consciousness realm is not different from the Dharma Realm, Suchness, and True Reality; the ear, nose, tongue, body, and mind consciousness realms are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, eye contact is not different from the Dharma Realm, Suchness, and True Reality; ear, nose, tongue, body, and mind contact are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, all feelings arising conditioned by eye contact are not different from the Dharma Realm, Suchness, and True Reality; all feelings arising conditioned by ear, nose, tongue, body, and mind contact are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the earth element is not different from the Dharma Realm, Suchness, and True Reality; the water, fire, wind, space, and consciousness elements are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the condition of cause is not different from the Dharma Realm, Suchness, and True Reality; the uninterrupted condition, the object condition, and the dominant condition are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, phenomena arising from various conditions are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, ignorance is not different from the Dharma Realm, Suchness, and True Reality; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the Perfection of Giving is not different from the Dharma Realm, Suchness, and True Reality; the Perfection of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the four meditative absorptions are not different from the Dharma Realm, Suchness, and True Reality; the four immeasurables and the four formless concentrations are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the four foundations of mindfulness are not different from the Dharma Realm, Suchness, and True Reality; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of awakening, and eightfold noble path are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the liberation gate of emptiness is not different from the Dharma Realm, Suchness, and True Reality; the liberation gates of signlessness and wishlessness are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the emptiness of the internal is not different from the Dharma Realm, Suchness, and True Reality; the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of ultimate completion, the emptiness without boundary, the emptiness of dispersion, the emptiness of unchangingness, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness of all phenomena, the emptiness of that which cannot be grasped, the emptiness of non-existence of nature, the emptiness of self-nature, and the emptiness of the self-nature of non-existence are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the Noble Truth of suffering is not different from the Dharma Realm, Suchness, and True Reality; the Noble Truths of origin, cessation, and path are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the eight liberations are not different from the Dharma Realm, Suchness, and True Reality; the eight spheres of mastery, the nine sequential concentrations, and the ten universal bases are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, all dhāraṇī Dharma doors are not different from the Dharma Realm, Suchness, and True Reality; all samādhi Dharma doors are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the stage of Extreme Joy is not different from the Dharma Realm, Suchness, and True Reality; the stage of Freedom from Defilement, the stage of Radiance, the stage of Blazing Wisdom, the stage of Difficult to Conquer, the stage of Manifestation, the stage of Far-Going, the stage of Immovability, the stage of Excellent Wisdom, and the stage of Dharma Cloud are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the five kinds of eyes are not different from the Dharma Realm, Suchness, and True Reality; the six supernormal powers are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the ten powers of the Buddha are not different from the Dharma Realm, Suchness, and True Reality; the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, great loving-kindness is not different from the Dharma Realm, Suchness, and True Reality; great compassion, great joy, and great equanimity are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the Dharma of not forgetting is not different from the Dharma Realm, Suchness, and True Reality; the nature of always maintaining equanimity is also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the wisdom of knowing all things is not different from the Dharma Realm, Suchness, and True Reality; the wisdom of knowing the aspects of the path and the wisdom of knowing all aspects are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the thirty-two marks of the Great Being are not different from the Dharma Realm, Suchness, and True Reality; the eighty secondary characteristics of excellence are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, the fruit of Stream-entry is not different from the Dharma Realm, Suchness, and True Reality; the fruits of Once-returning, Non-returning, Arhatship, and the state of a Solitary Realizer are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, all practices of Great Bodhisattvas are not different from the Dharma Realm, Suchness, and True Reality; the unsurpassed perfect awakening of all Buddhas is also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, worldly phenomena are not different from the Dharma Realm, Suchness, and True Reality; supramundane phenomena are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, phenomena with outflows are not different from the Dharma Realm, Suchness, and True Reality; phenomena without outflows are also not different from the Dharma Realm, Suchness, and True Reality.
O Subhūti, conditioned phenomena are not different from the Dharma Realm, Suchness, and True Reality; unconditioned phenomena are also not different from the Dharma Realm, Suchness, and True Reality.
Venerable Subhūti again addressed the Buddha:
“World-Honored One, if form is not different from the Dharma Realm, Suchness, and Ultimate Reality, then feeling, perception, formations, and consciousness are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the eye faculty is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the ear, nose, tongue, body, and mind faculties are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the form realm is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the sound, fragrance, taste, tangible objects, and dharma realms are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the eye element is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the ear, nose, tongue, body, and mind elements are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the form element is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the sound, fragrance, taste, tangible objects, and dharma elements are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the eye consciousness element is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the ear, nose, tongue, body, and mind consciousness elements are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if eye contact is not different from the Dharma Realm, Suchness, and Ultimate Reality, then ear, nose, tongue, body, and mind contact are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the feelings arising from eye contact as their condition are not different from the Dharma Realm, Suchness, and Ultimate Reality, then the feelings arising from ear, nose, tongue, body, and mind contact as their conditions are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the earth element is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the water, fire, wind, space, and consciousness elements are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if causes and conditions are not different from the Dharma Realm, Suchness, and Ultimate Reality, then equal uninterrupted conditions, objective conditions, and dominant conditions are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if phenomena arising from various conditions are not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if ignorance is not different from the Dharma Realm, Suchness, and Ultimate Reality, then formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the Perfection of Giving is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the Perfection of Pure Discipline, Patience, Diligence, Meditative Concentration, and Prajñā are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the four meditative absorptions are not different from the Dharma Realm, Suchness, and Ultimate Reality, then the four immeasurables and the four formless attainments are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the four foundations of mindfulness are not different from the Dharma Realm, Suchness, and Ultimate Reality, then the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the liberation-door of emptiness is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the liberation-doors of signlessness and wishlessness are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if inner emptiness is not different from the Dharma Realm, Suchness, and Ultimate Reality, then outer emptiness, inner-and-outer emptiness, emptiness of emptiness, great emptiness, emptiness of ultimate meaning, emptiness of conditioned phenomena, emptiness of unconditioned phenomena, emptiness of the ultimate, emptiness without boundaries, emptiness of dispersion, emptiness of immutability, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of the nature of all phenomena, emptiness that cannot be grasped, emptiness of nonexistence, emptiness of self-nature, and emptiness of the nonexistence of self-nature are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the Noble Truth of suffering is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the Noble Truths of origination, cessation, and the path are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the eight liberations are not different from the Dharma Realm, Suchness, and Ultimate Reality, then the eight bases of mastery, the nine successive meditative absorptions, and the ten universal bases are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if all dhāraṇī Dharma-doors are not different from the Dharma Realm, Suchness, and Ultimate Reality, then all samādhi Dharma-doors are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the Stage of Great Joy is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage Difficult to Overcome, the Stage Manifest, the Stage Far-Reaching, the Stage Immovable, the Stage of Excellent Wisdom, and the Stage of the Dharma Cloud are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the five types of eyes are not different from the Dharma Realm, Suchness, and Ultimate Reality, then the six supernormal powers are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the ten powers of the Buddha are not different from the Dharma Realm, Suchness, and Ultimate Reality, then the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of the Buddha are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if great loving-kindness is not different from the Dharma Realm, Suchness, and Ultimate Reality, then great compassion, great sympathetic joy, and great equanimity are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the quality of never forgetting the Dharma is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the nature of always maintaining equanimity is also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the wisdom of knowing all things is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the wisdom of knowing the aspects of the path and the wisdom of knowing all aspects are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the thirty-two marks of a Great Being are not different from the Dharma Realm, Suchness, and Ultimate Reality, then the eighty secondary characteristics are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if the fruit of Stream-Entry is not different from the Dharma Realm, Suchness, and Ultimate Reality, then the fruits of Once-Returner, Non-Returner, Arhatship, and the realization of the Pratyekabuddha are also not different from the Dharma Realm, Suchness, and Ultimate Reality.
World-Honored One, if all the practices of Great Bodhisattvas are not different from the Dharma Realm, Suchness, and Ultimate Reality, then the unsurpassed perfect enlightenment attained by all Buddhas is also not different from the Dharma Realm, Suchness, and Ultimate Reality.”
Venerable World-Honored One, if worldly phenomena are not different from the realm of Dharma, suchness, and ultimate reality, and if supramundane phenomena are also not different from the realm of Dharma, suchness, and ultimate reality,
Venerable World-Honored One, if contaminated phenomena are not different from the realm of Dharma, suchness, and ultimate reality, and if uncontaminated phenomena are also not different from the realm of Dharma, suchness, and ultimate reality; if conditioned phenomena are not different from the realm of Dharma, suchness, and ultimate reality, and unconditioned phenomena are also not different from the realm of Dharma, suchness, and ultimate reality, then why does the World-Honored One establish dark phenomena that receive bad karmic results, namely hell, the animal realm, and the ghost realm; establish bright phenomena that receive good karmic results, namely the human and heavenly realms; establish mixed dark and bright phenomena that receive mixed bad and good karmic results, namely some animals, some ghosts, and some humans; and establish phenomena that are neither dark nor bright, which receive results that are neither dark nor bright, namely the fruit of Stream-entry, the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the state of a Pratyekabuddha, or even the supreme perfect enlightenment?
The Buddha taught:
O Subhūti, based on the conventional truth, such distinctions of causes and results are established; they are not based on ultimate truth. In ultimate truth, one cannot speak of distinctions of causes and results. Why? O Subhūti, because in ultimate truth the nature of all phenomena cannot be differentiated, cannot be explained, and cannot be demonstrated; then how could there be distinctions of causes and results?
O Subhūti, in ultimate truth, form does not arise, does not cease, is not defiled, and is not pure; feeling, perception, formations, and consciousness likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the eye-base does not arise, does not cease, is not defiled, and is not pure; the ear, nose, tongue, body, and mind bases likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the form-base does not arise, does not cease, is not defiled, and is not pure; the sound, smell, taste, touch, and dharma bases likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the eye-element does not arise, does not cease, is not defiled, and is not pure; the ear, nose, tongue, body, and mind elements likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the form-element does not arise, does not cease, is not defiled, and is not pure; the sound, smell, taste, touch, and dharma elements likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the eye-consciousness element does not arise, does not cease, is not defiled, and is not pure; the ear, nose, tongue, body, and mind-consciousness elements likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, eye-contact does not arise, does not cease, is not defiled, and is not pure; ear, nose, tongue, body, and mind contact likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the feelings arising dependent upon eye-contact as condition do not arise, do not cease, are not defiled, and are not pure; the feelings arising dependent upon ear, nose, tongue, body, and mind contact as condition likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the earth element does not arise, does not cease, is not defiled, and is not pure; the water, fire, wind, space, and consciousness elements likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, causes and conditions do not arise, do not cease, are not defiled, and are not pure; sequential conditions, objective conditions, and dominant conditions likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, phenomena arising from various conditions do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, ignorance does not arise, does not cease, is not defiled, and is not pure; formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, aging-and-death, sorrow, lamentation, suffering, grief, and distress likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the perfection of giving does not arise, does not cease, is not defiled, and is not pure; moral discipline, patience, diligence, meditative concentration, and the perfection of wisdom likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the four meditations do not arise, do not cease, are not defiled, and are not pure; the four immeasurables and the four formless concentrations likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the four foundations of mindfulness do not arise, do not cease, are not defiled, and are not pure; the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, and eightfold noble path likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the liberation-door of emptiness does not arise, does not cease, is not defiled, and is not pure; the liberation-doors of signlessness and wishlessness likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, inner emptiness does not arise, does not cease, is not defiled, and is not pure; outer emptiness, inner-and-outer emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, emptiness of the ultimately nonexistent, emptiness of the nonexistent beyond boundaries, dispersed emptiness, emptiness of non-alteration, emptiness of inherent nature, emptiness of own characteristics, emptiness of common characteristics, emptiness of all phenomena, emptiness of that which cannot be grasped, emptiness of non-nature, emptiness of self-nature, and emptiness of the self-nature of emptiness likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the noble truth of suffering does not arise, does not cease, is not defiled, and is not pure; the noble truths of origination, cessation, and the path likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the eight liberations do not arise, do not cease, are not defiled, and are not pure; the eight bases of mastery, the nine successive concentrations, and the ten universal bases likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, all dhāraṇī teachings do not arise, do not cease, are not defiled, and are not pure; all samādhi teachings likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the stage of Joy does not arise, does not cease, is not defiled, and is not pure; the stages of Freedom from Defilement, Radiance, Blazing Wisdom, Difficult to Overcome, Manifestation, Far-Reaching, Immovable, Good Wisdom, and Dharma Cloud likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the five kinds of eyes do not arise, do not cease, are not defiled, and are not pure; the six supernatural powers likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the ten powers of the Buddha do not arise, do not cease, are not defiled, and are not pure; the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, great loving-kindness does not arise, does not cease, is not defiled, and is not pure; great compassion, great joy, and great equanimity likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, non-forgetfulness of Dharma does not arise, does not cease, is not defiled, and is not pure; the nature of constant equanimity likewise does not arise, does not cease, is not defiled, and is not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, all-knowledge does not arise, does not cease, is not defiled, and is not pure; path-aspect knowledge and omniscient knowledge likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the thirty-two marks of a great being do not arise, do not cease, are not defiled, and are not pure; the eighty subsidiary excellent characteristics likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, the fruit of Stream-entry does not arise, does not cease, is not defiled, and is not pure; the fruits of Once-returning, Non-returning, Arhatship, and the state of a Pratyekabuddha likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, all practices of great bodhisattvas do not arise, do not cease, are not defiled, and are not pure; the supreme perfect enlightenment of all Buddhas likewise does not arise, does not cease, is not defiled, and is not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, worldly phenomena do not arise, do not cease, are not defiled, and are not pure; supramundane phenomena likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, contaminated phenomena do not arise, do not cease, are not defiled, and are not pure; uncontaminated phenomena likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
O Subhūti, in ultimate truth, conditioned phenomena do not arise, do not cease, are not defiled, and are not pure; unconditioned phenomena likewise do not arise, do not cease, are not defiled, and are not pure, because they are all phenomena of emptiness that are ultimately without boundaries.
At that time, the venerable Subhūti again addressed the Buddha:
Venerable World-Honored One, if, based on conventional truth, distinctions of causes and results are established, and not based on ultimate truth, then all ignorant ordinary beings should possess the fruit of Stream-entry, or should possess the fruit of Once-returning, the fruit of Non-returning, the fruit of Arhatship, the state of a Pratyekabuddha, or should possess the fruit of supreme perfect enlightenment?
The Buddha taught:
O Subhūti, what do you think? Do all ignorant ordinary beings have true knowledge of conventional truth and ultimate truth? If they truly knew them, they should possess the fruit of Stream-entry, or the fruits of Once-returning, Non-returning, Arhatship, the state of a Pratyekabuddha, or the supreme perfect enlightenment of the Buddhas. But ignorant ordinary beings do not truly know conventional truth and ultimate truth; they do not possess the noble path and do not cultivate the noble path. How then could they possess the distinctions of noble fruits? Only noble beings are capable of truly knowing conventional truth and ultimate truth, possessing the noble path, and cultivating the noble path. Therefore, they attain the distinct noble fruits.
Venerable Subhūti said to the Buddha:
“World-Honored One, if one cultivates the Noble Path, does one attain the Noble Fruit?”
The Buddha said:
“Subhūti, no! It is not that by cultivating the Noble Path one can attain the Noble Fruit; nor is it that by not cultivating the Noble Path one can attain the Noble Fruit; nor is it that by being apart from the Noble Path one can attain the Noble Fruit; nor is it that by abiding within the Noble Path one can attain the Noble Fruit. Why? Subhūti, because in the ultimate truth, the path and the fruition of the path cannot be apprehended.
“Subhūti, thus when a great bodhisattva practices the profound Prajñāpāramitā, although for the sake of sentient beings they establish Noble Fruits with various classifications and distinctions, they do not discriminate or explain distinctions of those Noble Fruits as belonging either to the conditioned realm or to the unconditioned realm.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, if one does not discriminate and explain distinctions of Noble Fruits in this way as belonging either to the conditioned realm or the unconditioned realm, then why did the World-Honored One say that severing the three fetters is called the Fruit of Stream-Entry; weakening desire, greed, and anger is called the Fruit of Once-Returner; completely severing the five lower fetters is called the Fruit of Non-Returner; completely severing the five higher fetters is called the Fruit of Arhatship; causing all accumulated phenomena to become phenomena of cessation is called the state of the Pratyekabuddha; and permanently eliminating all continuing habitual tendencies is called the supreme state of Enlightenment?
“World-Honored One, how should I understand that the meaning taught by the Buddha is that Noble Fruits are not discriminated and explained as having distinctions in either the conditioned realm or the unconditioned realm?”
The Buddha said:
“Subhūti, what do you think? The Noble Fruits that have been spoken of—the Fruit of Stream-Entry, Once-Returner, Non-Returner, Arhatship, the state of the Pratyekabuddha, and the supreme Enlightenment of all Buddhas—are these Noble Fruits conditioned or unconditioned?”
Subhūti replied:
“World-Honored One, these Noble Fruits are all unconditioned, not conditioned.”
The Buddha said:
“Subhūti, within the unconditioned Dharma, is there discrimination?”
Subhūti replied:
“No, World-Honored One! No, Well-Gone One!”
The Buddha said:
“Subhūti, the great bodhisattva is likewise so. When practicing the profound Prajñāpāramitā, although they teach various Dharmas for sentient beings, they do not discriminate the characteristics of the Dharmas taught, such as the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness throughout all phenomena, the emptiness of the unapprehensible, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the nature of non-nature.
“Subhūti, that great bodhisattva has no attachment to any phenomena, and always instructs others not to be attached to phenomena. This means not being attached to generosity, pure conduct, patience, diligence, meditative concentration, and Prajñāpāramitā; or to the four meditative absorptions, the four immeasurables, and the four formless concentrations; or to the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; or to the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness throughout all phenomena, the emptiness of the unapprehensible, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the nature of non-nature; or to suchness up to the inconceivable realm; or to the Noble Truths of suffering, origin, cessation, and path; or to the liberations of emptiness, signlessness, and wishlessness; or to the eight liberations, eight spheres of mastery, nine successive concentrations, and ten universal bases; or to all dhāraṇī teachings and all samādhi teachings; or to the ten bodhisattva grounds; or to the five kinds of eyes and six supernatural powers; or to the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha; or to the non-forgetfulness of Dharma and the constant quality of equanimity; or to all-wisdom, wisdom of the path-aspect, and wisdom of all aspects. Because there is no attachment, they are unobstructed in all places.
“Like the manifested Buddha created by the Thus-Gone, Worthy, Perfectly Enlightened Buddhas, although they practice generosity, pure conduct, patience, diligence, meditative concentration, and Prajñāpāramitā, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice the four meditative absorptions, the four immeasurables, and the four formless concentrations, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice the four foundations of mindfulness, the four right efforts, the four bases of miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa.
“Although they practice the emptiness of the internal, the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness throughout all phenomena, the emptiness of the unapprehensible, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the nature of non-nature, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa.
“Although they practice suchness up to the inconceivable realm, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice the Noble Truths of suffering, origin, cessation, and path, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice the liberations of emptiness, signlessness, and wishlessness, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice the eight liberations, eight spheres of mastery, nine successive concentrations, and ten universal bases, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice all dhāraṇī teachings and all samādhi teachings, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice the ten bodhisattva grounds, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice the five kinds of eyes and six supernatural powers, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, great sympathetic joy, great equanimity, and the eighteen unique qualities of the Buddha, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice the non-forgetfulness of Dharma and the constant quality of equanimity, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa. Although they practice all-wisdom, wisdom of the path-aspect, and wisdom of all aspects, they do not receive or cling to those fruits; they only point sentient beings toward the path of Nirvāṇa.
“Subhūti, the great bodhisattva is likewise so. When practicing the profound Prajñāpāramitā, regarding all phenomena—whether worldly or supramundane, defiled or undefiled, conditioned or unconditioned—they do not abide anywhere and are not obstructed. Why? Because they have completely realized the true characteristic of all phenomena.”
**Chapter 69: The Equality of All Phenomena (1)**
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, how does a great bodhisattva, when practicing the profound Prajñāpāramitā, completely realize the true nature of all phenomena?”
The Buddha said:
“Subhūti, just as the manifested Buddha created by the Thus-Gone, Worthy, Perfectly Enlightened Buddha does not practice greed, does not practice anger, does not practice delusion; does not practice form, nor feeling, perception, formations, or consciousness; does not practice the eye faculty, nor the ear, nose, tongue, body, or mind faculties; does not practice the form objects, nor sound, smell, taste, touch, or dharma objects; does not practice the eye element, nor the ear, nose, tongue, body, or mind elements; does not practice the form element, nor the sound, smell, taste, touch, or dharma elements; does not practice the eye-consciousness element, nor the ear, nose, tongue, body, or mind-consciousness elements; does not practice eye-contact, nor ear, nose, tongue, body, or mind contact; does not practice the feelings arising from eye-contact as their condition, nor the feelings arising from ear, nose, tongue, body, or mind contact as their condition; does not practice the earth element, nor the water, fire, wind, space, or consciousness elements; does not practice causes and conditions, nor equal uninterrupted conditions, objective conditions, or dominant conditions; does not practice phenomena arising from conditions; does not practice ignorance, nor formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, grief, suffering, distress, and affliction; does not practice the perfection of generosity, nor pure conduct, patience, diligence, meditative concentration, or Prajñāpāramitā; does not practice the four meditative absorptions, nor the four immeasurables or four formless concentrations; does not practice the four foundations of mindfulness, nor the four right efforts, four bases of miraculous powers, five faculties, five powers, seven factors of enlightenment, or Noble Eightfold Path; does not practice the liberation of emptiness, nor the liberations of signlessness or wishlessness; does not practice the emptiness of the internal, nor the emptiness of the external, the emptiness of both internal and external, the emptiness of emptiness, the great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, the emptiness of the ultimate, the emptiness without boundaries, the emptiness of dispersion, the emptiness of non-alteration, the emptiness of intrinsic nature, the emptiness of own characteristics, the emptiness of common characteristics, the emptiness throughout all phenomena, the emptiness of the unapprehensible, the emptiness of non-nature, the emptiness of self-nature, and the emptiness of the nature of non-nature; does not practice suchness up to the inconceivable realm; does not practice the Noble Truth of suffering, nor the Noble Truths of origin, cessation, and path; does not practice the eight liberations, nor the eight spheres of mastery, nine successive concentrations, and ten universal bases; does not practice all dhāraṇī teachings, nor all samādhi teachings; does not practice the Ground of Perfect Joy, nor the Ground of Stainlessness, the Ground of Radiance, the Ground of Blazing Wisdom, the Ground of Difficult to Overcome, the Ground of Manifestation, the Ground of Going Far, the Ground of Immovability, the Ground of Excellent Wisdom, or the Ground of Dharma Cloud; does not practice the five kinds of eyes, nor the six supernatural powers; does not practice the ten powers of the Buddha, nor the four fearlessnesses, four unobstructed knowledges, or eighteen unique qualities of the Buddha; does not practice great loving-kindness, nor great compassion, great sympathetic joy, or great equanimity; does not practice the non-forgetfulness of Dharma, nor the constant quality of equanimity; does not practice all-wisdom, nor wisdom of the path-aspect or wisdom of all aspects; does not practice the thirty-two marks of the Great Being, nor the eighty secondary characteristics; does not practice the Fruit of Stream-Entry, nor the Fruits of Once-Returner, Non-Returner, Arhatship, or the state of the Pratyekabuddha; does not practice all practices of great bodhisattvas, nor the supreme Enlightenment of the Buddhas; does not practice internal phenomena, nor external phenomena; does not practice latent tendencies, nor afflictive entanglements; does not practice worldly phenomena, nor supramundane phenomena; does not practice defiled phenomena, nor undefiled phenomena; does not practice conditioned phenomena, nor unconditioned phenomena; does not practice the path, nor the fruition of the path.
“Subhūti, the great bodhisattva practicing the profound Prajñāpāramitā is likewise so. Regarding all phenomena, there is completely no object that is practiced or cultivated. In this way, they completely realize the true nature of all phenomena, which is that within the nature of Dharma there is no discrimination.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, how does the person manifested by the Thus-Gone, Worthy, Perfectly Enlightened Buddha presently cultivate the Noble Path?”
The Buddha said:
“Subhūti, the person manifested by the Thus-Gone, Worthy, Perfectly Enlightened Buddhas relies upon and cultivates the undefiled and unpurified Noble Path, and does not undergo the cycle of birth and death in the five destinies.”
Venerable Subhūti again said to the Buddha:
“World-Honored One, how do great bodhisattvas, when practicing the profound Prajñāpāramitā, penetrate that all phenomena are without true existence?”
The Buddha said:
“Subhūti, what do you think? Is the person manifested by the Thus-Gone, Worthy, Perfectly Enlightened Buddhas truly existent, and based upon that true existence, would one say that there is defilement and purity, or that there is transmigration through birth and death in the five destinies?”
Subhūti replied:
“No, World-Honored One! No, Well-Gone One! The person manifested by the Thus-Gone, Worthy, Perfectly Enlightened Buddhas does not possess even the slightest true existence; it is not based upon that that there is defilement or purity, nor does it undergo transmigration through birth and death in the five destinies.”
The Buddha said:
“Subhūti, when a great bodhisattva practices the profound Prajñāpāramitā, regarding all phenomena they completely penetrate the true nature, and are likewise able to understand that all phenomena have no true existence.”
At that time, Venerable Subhūti said to the Buddha:
“World-Honored One, are all forms like transformations? Are all feelings, perceptions, formations, and consciousness also like transformations? Are all eye faculties like transformations? Are all ear, nose, tongue, body, and mind faculties also like transformations? Are all form objects like transformations? Are all sound, smell, taste, touch, and dharma objects also like transformations? Are all eye elements like transformations? Are all ear, nose, tongue, body, and mind elements also like transformations? Are all form elements like transformations? Are all sound, smell, taste, touch, and dharma elements also like transformations? Are all eye-consciousness elements like transformations? Are all ear, nose, tongue, body, and mind-consciousness elements also like transformations? Are all eye contacts like transformations? Are all ear, nose, tongue, body, and mind contacts also like transformations? Are all feelings arising dependent upon eye-contact also like transformations? Are all feelings arising dependent upon ear, nose, tongue, body, and mind contact also like transformations? Are all earth elements like transformations? Are all water, fire, wind, space, and consciousness elements also like transformations? Are all causes and conditions like transformations? Are all equal uninterrupted conditions, objective conditions, and dominant conditions also like transformations? Are all phenomena arising from conditions like transformations? Are all ignorance like transformations? Are all formations, consciousness, name-and-form, six sense bases, contact, feeling, craving, grasping, existence, birth, aging-and-death, sorrow, grief, suffering, distress, and affliction also like transformations? Thus, up to all worldly phenomena, are they all like transformations? Are all supramundane phenomena also like transformations? Are all defiled phenomena like transformations? Are all undefiled phenomena also like transformations? Are all conditioned phenomena like transformations? Are all unconditioned phenomena also like transformations?”
The Buddha said:
“Subhūti, it is so, it is so, just as you have said!
“All phenomena are like transformations.”