大般若波羅蜜多經

02

Kausika! The Tathagata cannot be apprehended apart from the ear dhatu; nor can the Tathagata be apprehended apart from the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition. The Tathagata cannot be apprehended apart from the true suchness of the ear dhatu; nor can the Tathagata be apprehended apart from the true suchness of the sound dhatu through to the feelings that arise with ear-contact as condition.

The Tathagata cannot be apprehended apart from the Dharma-nature of the ear dhatu; nor can the Tathagata be apprehended apart from the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition. The true suchness of the Tathagata cannot be apprehended apart from the ear dhatu; nor can the true suchness of the Tathagata be apprehended apart from the sound dhatu through to the feelings that arise with ear-contact as condition.

The Dharma-nature of the Tathagata cannot be apprehended apart from the ear dhatu; nor can the Dharma-nature of the Tathagata be apprehended apart from the sound dhatu through to the feelings that arise with ear-contact as condition. The true suchness of the Tathagata cannot be apprehended apart from the true suchness of the ear dhatu; nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the sound dhatu through to the feelings that arise with ear-contact as condition.

The Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the ear dhatu; nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition.

Kausika! The Tathagata cannot be apprehended within the ear dhatu, nor can the ear dhatu be apprehended within the Tathagata. The Tathagata cannot be apprehended within the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings that arise with ear-contact as condition; nor can the sound dhatu through to the feelings that arise with ear-contact as condition be apprehended within the Tathagata.

The Tathagata cannot be apprehended within the true suchness of the ear dhatu, nor can the true suchness of the ear dhatu be apprehended within the Tathagata. The Tathagata cannot be apprehended within the true suchness of the sound dhatu through to the feelings that arise with ear-contact as condition; nor can the true suchness of the sound dhatu through to the feelings that arise with ear-contact as condition be apprehended within the Tathagata.

The Tathagata cannot be apprehended within the Dharma-nature of the ear dhatu, nor can the Dharma-nature of the ear dhatu be apprehended within the Tathagata. The Tathagata cannot be apprehended within the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition; nor can the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition be apprehended within the Tathagata.

The true suchness of the Tathagata cannot be apprehended within the ear dhatu, nor can the ear dhatu be apprehended within the true suchness of the Tathagata. The true suchness of the Tathagata cannot be apprehended within the sound dhatu through to the feelings that arise with ear-contact as condition; nor can the sound dhatu through to the feelings that arise with ear-contact as condition be apprehended within the true suchness of the Tathagata.

The Dharma-nature of the Tathagata cannot be apprehended within the ear dhatu, nor can the ear dhatu be apprehended within the Dharma-nature of the Tathagata. The Dharma-nature of the Tathagata cannot be apprehended within the sound dhatu through to the feelings that arise with ear-contact as condition; nor can the sound dhatu through to the feelings that arise with ear-contact as condition be apprehended within the Dharma-nature of the Tathagata.

The true suchness of the Tathagata cannot be apprehended within the true suchness of the ear dhatu, nor can the true suchness of the ear dhatu be apprehended within the true suchness of the Tathagata. The true suchness of the Tathagata cannot be apprehended within the true suchness of the sound dhatu through to the feelings that arise with ear-contact as condition; nor can the true suchness of the sound dhatu through to the feelings that arise with ear-contact as condition be apprehended within the true suchness of the Tathagata.

The Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the ear dhatu, nor can the Dharma-nature of the ear dhatu be apprehended within the Dharma-nature of the Tathagata. The Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition; nor can the Dharma-nature of the sound dhatu through to the feelings that arise with ear-contact as condition be apprehended within the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from the nose dhatu; nor can the Tathagata be apprehended apart from the odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings that arise with nose-contact as condition. The Tathagata cannot be apprehended apart from the true suchness of the nose dhatu; nor can the Tathagata be apprehended apart from the true suchness of the odor dhatu through to the feelings that arise with nose-contact as condition.

The Tathagata cannot be apprehended apart from the Dharma-nature of the nose dhatu; nor can the Tathagata be apprehended apart from the Dharma-nature of the odor dhatu through to the feelings that arise with nose-contact as condition. The true suchness of the Tathagata cannot be apprehended apart from the nose dhatu; nor can the true suchness of the Tathagata be apprehended apart from the odor dhatu through to the feelings that arise with nose-contact as condition.

The Dharma-nature of the Tathagata cannot be apprehended apart from the nose dhatu; nor can the Dharma-nature of the Tathagata be apprehended apart from the odor dhatu through to the feelings that arise with nose-contact as condition. The true suchness of the Tathagata cannot be apprehended apart from the true suchness of the nose dhatu; nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the odor dhatu through to the feelings that arise with nose-contact as condition.

The Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the nose dhatu; nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the odor dhatu through to the feelings that arise with nose-contact as condition.

Kausika! The Tathagata cannot be apprehended within the nose dhatu, nor can the nose dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the odor dhatu, the nose-consciousness dhatu, nose-contact, or the feelings that arise with nose-contact as condition, nor can the odor dhatu through the feelings that arise with nose-contact as condition be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the nose dhatu, nor can the true suchness of the nose dhatu be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the true suchness of the odor dhatu through the feelings that arise with nose-contact as condition, nor can the true suchness of the odor dhatu through the feelings that arise with nose-contact as condition be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the nose dhatu, nor can the Dharma-nature of the nose dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the odor dhatu through the feelings that arise with nose-contact as condition, nor can the Dharma-nature of the odor dhatu through the feelings that arise with nose-contact as condition be apprehended within the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the nose dhatu, nor can the nose dhatu be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the odor dhatu through the feelings that arise with nose-contact as condition, nor can the odor dhatu through the feelings that arise with nose-contact as condition be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the nose dhatu, nor can the nose dhatu be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the odor dhatu through the feelings that arise with nose-contact as condition, nor can the odor dhatu through the feelings that arise with nose-contact as condition be apprehended within the Dharma-nature of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the nose dhatu, nor can the true suchness of the nose dhatu be apprehended within the true suchness of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the true suchness of the odor dhatu through the feelings that arise with nose-contact as condition, nor can the true suchness of the odor dhatu through the feelings that arise with nose-contact as condition be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the nose dhatu, nor can the Dharma-nature of the nose dhatu be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the odor dhatu through the feelings that arise with nose-contact as condition, nor can the Dharma-nature of the odor dhatu through the feelings that arise with nose-contact as condition be apprehended within the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from the tongue dhatu, nor can the Tathagata be apprehended apart from the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition; the Tathagata cannot be apprehended apart from the true suchness of the tongue dhatu, nor can the Tathagata be apprehended apart from the true suchness of the taste dhatu through the feelings that arise with tongue-contact as condition; the Tathagata cannot be apprehended apart from the Dharma-nature of the tongue dhatu, nor can the Tathagata be apprehended apart from the Dharma-nature of the taste dhatu through the feelings that arise with tongue-contact as condition;

the true suchness of the Tathagata cannot be apprehended apart from the tongue dhatu, nor can the true suchness of the Tathagata be apprehended apart from the taste dhatu through the feelings that arise with tongue-contact as condition; the Dharma-nature of the Tathagata cannot be apprehended apart from the tongue dhatu, nor can the Dharma-nature of the Tathagata be apprehended apart from the taste dhatu through the feelings that arise with tongue-contact as condition; the true suchness of the Tathagata cannot be apprehended apart from the true suchness of the tongue dhatu, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the taste dhatu through the feelings that arise with tongue-contact as condition;

the Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the tongue dhatu, nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the taste dhatu through the feelings that arise with tongue-contact as condition.

Kausika! The Tathagata cannot be apprehended within the tongue dhatu, nor can the tongue dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the taste dhatu, the tongue-consciousness dhatu, tongue-contact, or the feelings that arise with tongue-contact as condition, nor can the taste dhatu through the feelings that arise with tongue-contact as condition be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the tongue dhatu, nor can the true suchness of the tongue dhatu be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the true suchness of the taste dhatu through the feelings that arise with tongue-contact as condition, nor can the true suchness of the taste dhatu through the feelings that arise with tongue-contact as condition be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the tongue dhatu, nor can the Dharma-nature of the tongue dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the taste dhatu through the feelings that arise with tongue-contact as condition, nor can the Dharma-nature of the taste dhatu through the feelings that arise with tongue-contact as condition be apprehended within the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the tongue dhatu, nor can the tongue dhatu be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the taste dhatu through the feelings that arise with tongue-contact as condition, nor can the taste dhatu through the feelings that arise with tongue-contact as condition be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the tongue dhatu, nor can the tongue dhatu be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the taste dhatu through the feelings that arise with tongue-contact as condition, nor can the taste dhatu through the feelings that arise with tongue-contact as condition be apprehended within the Dharma-nature of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the tongue dhatu, nor can the true suchness of the tongue dhatu be apprehended within the true suchness of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the true suchness of the taste dhatu through the feelings that arise with tongue-contact as condition, nor can the true suchness of the taste dhatu through the feelings that arise with tongue-contact as condition be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the tongue dhatu, nor can the Dharma-nature of the tongue dhatu be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the taste dhatu through the feelings that arise with tongue-contact as condition, nor can the Dharma-nature of the taste dhatu through the feelings that arise with tongue-contact as condition be apprehended within the Dharma-nature of the Tathagata.

Kauśika! The Tathagata cannot be apprehended apart from the body-dhatu; nor can the Tathagata be apprehended apart from the tangible-object-dhatu, the body-consciousness-dhatu, bodily contact, and the feelings arising with bodily contact as their condition. The Tathagata cannot be apprehended apart from the true suchness of the body-dhatu; nor can the Tathagata be apprehended apart from the true suchness of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition.

The Tathagata cannot be apprehended apart from the Dharma-nature of the body-dhatu; nor can the Tathagata be apprehended apart from the Dharma-nature of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition. The true suchness of the Tathagata cannot be apprehended apart from the body-dhatu; nor can the true suchness of the Tathagata be apprehended apart from the tangible-object-dhatu through to the feelings arising with bodily contact as their condition.

The Dharma-nature of the Tathagata cannot be apprehended apart from the body-dhatu; nor can the Dharma-nature of the Tathagata be apprehended apart from the tangible-object-dhatu through to the feelings arising with bodily contact as their condition. The true suchness of the Tathagata cannot be apprehended apart from the true suchness of the body-dhatu; nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition.

The Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the body-dhatu; nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition.

Kauśika! The Tathagata cannot be apprehended within the body-dhatu, nor can the body-dhatu be apprehended within the Tathagata. The Tathagata cannot be apprehended within the tangible-object-dhatu, the body-consciousness-dhatu, bodily contact, and the feelings arising with bodily contact as their condition; nor can the tangible-object-dhatu through to the feelings arising with bodily contact as their condition be apprehended within the Tathagata.

The Tathagata cannot be apprehended within the true suchness of the body-dhatu, nor can the true suchness of the body-dhatu be apprehended within the Tathagata. The Tathagata cannot be apprehended within the true suchness of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition; nor can the true suchness of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition be apprehended within the Tathagata.

The Tathagata cannot be apprehended within the Dharma-nature of the body-dhatu, nor can the Dharma-nature of the body-dhatu be apprehended within the Tathagata. The Tathagata cannot be apprehended within the Dharma-nature of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition; nor can the Dharma-nature of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition be apprehended within the Tathagata.

The true suchness of the Tathagata cannot be apprehended within the body-dhatu, nor can the body-dhatu be apprehended within the true suchness of the Tathagata. The true suchness of the Tathagata cannot be apprehended within the tangible-object-dhatu through to the feelings arising with bodily contact as their condition; nor can the tangible-object-dhatu through to the feelings arising with bodily contact as their condition be apprehended within the true suchness of the Tathagata.

The Dharma-nature of the Tathagata cannot be apprehended within the body-dhatu, nor can the body-dhatu be apprehended within the Dharma-nature of the Tathagata. The Dharma-nature of the Tathagata cannot be apprehended within the tangible-object-dhatu through to the feelings arising with bodily contact as their condition; nor can the tangible-object-dhatu through to the feelings arising with bodily contact as their condition be apprehended within the Dharma-nature of the Tathagata.

The true suchness of the Tathagata cannot be apprehended within the true suchness of the body-dhatu, nor can the true suchness of the body-dhatu be apprehended within the true suchness of the Tathagata. The true suchness of the Tathagata cannot be apprehended within the true suchness of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition; nor can the true suchness of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition be apprehended within the true suchness of the Tathagata.

The Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the body-dhatu, nor can the Dharma-nature of the body-dhatu be apprehended within the Dharma-nature of the Tathagata. The Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition; nor can the Dharma-nature of the tangible-object-dhatu through to the feelings arising with bodily contact as their condition be apprehended within the Dharma-nature of the Tathagata.

Kauśika! The Tathagata cannot be apprehended apart from the mind-dhatu; nor can the Tathagata be apprehended apart from the mental-object-dhatu, the mind-consciousness-dhatu, mental contact, and the feelings arising with mental contact as their condition. The Tathagata cannot be apprehended apart from the true suchness of the mind-dhatu; nor can the Tathagata be apprehended apart from the true suchness of the mental-object-dhatu through to the feelings arising with mental contact as their condition.

The Tathagata cannot be apprehended apart from the Dharma-nature of the mind-dhatu; nor can the Tathagata be apprehended apart from the Dharma-nature of the mental-object-dhatu through to the feelings arising with mental contact as their condition. The true suchness of the Tathagata cannot be apprehended apart from the mind-dhatu; nor can the true suchness of the Tathagata be apprehended apart from the mental-object-dhatu through to the feelings arising with mental contact as their condition.

The Dharma-nature of the Tathagata cannot be apprehended apart from the mind-dhatu; nor can the Dharma-nature of the Tathagata be apprehended apart from the mental-object-dhatu through to the feelings arising with mental contact as their condition. The true suchness of the Tathagata cannot be apprehended apart from the true suchness of the mind-dhatu; nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the mental-object-dhatu through to the feelings arising with mental contact as their condition.

The Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the mind-dhatu; nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the mental-object-dhatu through to the feelings arising with mental contact as their condition.

Kausika! The Tathagata cannot be apprehended within the mind dhatu, nor can the mind dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the dharma dhatu, the mind-consciousness dhatu, mental contact, or the feelings arising with mental contact as condition, nor can the dharma dhatu through the feelings arising with mental contact as condition be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the mind dhatu, nor can the true suchness of the mind dhatu be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the true suchness of the dharma dhatu through the feelings arising with mental contact as condition, nor can the true suchness of the dharma dhatu through the feelings arising with mental contact as condition be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the mind dhatu, nor can the Dharma-nature of the mind dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the dharma dhatu through the feelings arising with mental contact as condition, nor can the Dharma-nature of the dharma dhatu through the feelings arising with mental contact as condition be apprehended within the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the mind dhatu, nor can the mind dhatu be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the dharma dhatu through the feelings arising with mental contact as condition, nor can the dharma dhatu through the feelings arising with mental contact as condition be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the mind dhatu, nor can the mind dhatu be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the dharma dhatu through the feelings arising with mental contact as condition, nor can the dharma dhatu through the feelings arising with mental contact as condition be apprehended within the Dharma-nature of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the mind dhatu, nor can the true suchness of the mind dhatu be apprehended within the true suchness of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the true suchness of the dharma dhatu through the feelings arising with mental contact as condition, nor can the true suchness of the dharma dhatu through the feelings arising with mental contact as condition be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the mind dhatu, nor can the Dharma-nature of the mind dhatu be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the dharma dhatu through the feelings arising with mental contact as condition, nor can the Dharma-nature of the dharma dhatu through the feelings arising with mental contact as condition be apprehended within the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from the earth dhatu, nor can the Tathagata be apprehended apart from the water, fire, wind, space, or consciousness dhatu; the Tathagata cannot be apprehended apart from the true suchness of the earth dhatu, nor can the Tathagata be apprehended apart from the true suchness of the water, fire, wind, space, or consciousness dhatu; the Tathagata cannot be apprehended apart from the Dharma-nature of the earth dhatu, nor can the Tathagata be apprehended apart from the Dharma-nature of the water, fire, wind, space, or consciousness dhatu; the true suchness of the Tathagata cannot be apprehended apart from the earth dhatu, nor can the true suchness of the Tathagata be apprehended apart from the water, fire, wind, space, or consciousness dhatu;

the Dharma-nature of the Tathagata cannot be apprehended apart from the earth dhatu, nor can the Dharma-nature of the Tathagata be apprehended apart from the water, fire, wind, space, or consciousness dhatu; the true suchness of the Tathagata cannot be apprehended apart from the true suchness of the earth dhatu, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the water, fire, wind, space, or consciousness dhatu; the Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the earth dhatu, nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the water, fire, wind, space, or consciousness dhatu.

Kausika! The Tathagata cannot be apprehended within the earth dhatu, nor can the earth dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the water, fire, wind, space, or consciousness dhatu, nor can the water, fire, wind, space, or consciousness dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the earth dhatu, nor can the true suchness of the earth dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the water, fire, wind, space, or consciousness dhatu, nor can the true suchness of the water, fire, wind, space, or consciousness dhatu be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the Dharma-nature of the earth dhatu, nor can the Dharma-nature of the earth dhatu be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the water, fire, wind, space, or consciousness dhatu, nor can the Dharma-nature of the water, fire, wind, space, or consciousness dhatu be apprehended within the Tathagata; the true suchness of the Tathagata cannot be apprehended within the earth dhatu, nor can the earth dhatu be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the water, fire, wind, space, or consciousness dhatu, nor can the water, fire, wind, space, or consciousness dhatu be apprehended within the true suchness of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the earth dhatu, nor can the earth dhatu be apprehended within the Dharma-nature of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the water, fire, wind, space, or consciousness dhatu, nor can the water, fire, wind, space, or consciousness dhatu be apprehended within the Dharma-nature of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the earth dhatu, nor can the true suchness of the earth dhatu be apprehended within the true suchness of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the true suchness of the water, fire, wind, space, or consciousness dhatu, nor can the true suchness of the water, fire, wind, space, or consciousness dhatu be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the earth dhatu, nor can the Dharma-nature of the earth dhatu be apprehended within the Dharma-nature of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the water, fire, wind, space, or consciousness dhatu, nor can the Dharma-nature of the water, fire, wind, space, or consciousness dhatu be apprehended within the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from the Noble Truth of suffering, nor can the Tathagata be apprehended apart from the Noble Truths of the origin of suffering, its cessation, or the path; the Tathagata cannot be apprehended apart from the true suchness of the Noble Truth of suffering, nor can the Tathagata be apprehended apart from the true suchness of the Noble Truths of the origin of suffering, its cessation, or the path; the Tathagata cannot be apprehended apart from the Dharma-nature of the Noble Truth of suffering, nor can the Tathagata be apprehended apart from the Dharma-nature of the Noble Truths of the origin of suffering, its cessation, or the path;

the true suchness of the Tathagata cannot be apprehended apart from the Noble Truth of suffering, nor can the true suchness of the Tathagata be apprehended apart from the Noble Truths of the origin of suffering, its cessation, or the path; the Dharma-nature of the Tathagata cannot be apprehended apart from the Noble Truth of suffering, nor can the Dharma-nature of the Tathagata be apprehended apart from the Noble Truths of the origin of suffering, its cessation, or the path; the true suchness of the Tathagata cannot be apprehended apart from the true suchness of the Noble Truth of suffering, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the Noble Truths of the origin of suffering, its cessation, or the path;

the Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the Noble Truth of suffering, nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the Noble Truths of the origin of suffering, its cessation, or the path.

Kausika! The Tathagata cannot be apprehended within the Noble Truth of suffering, nor can the Noble Truth of suffering be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Noble Truths of the origin, cessation, and path, nor can the Noble Truths of the origin, cessation, and path be apprehended within the Tathagata; the Tathagata cannot be apprehended within the suchness of the Noble Truth of suffering, nor can the suchness of the Noble Truth of suffering be apprehended within the Tathagata; the Tathagata cannot be apprehended within the suchness of the Noble Truths of the origin, cessation, and path, nor can the suchness of the Noble Truths of the origin, cessation, and path be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the Dharma-nature of the Noble Truth of suffering, nor can the Dharma-nature of the Noble Truth of suffering be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the Noble Truths of the origin, cessation, and path, nor can the Dharma-nature of the Noble Truths of the origin, cessation, and path be apprehended within the Tathagata; the suchness of the Tathagata cannot be apprehended within the Noble Truth of suffering, nor can the Noble Truth of suffering be apprehended within the suchness of the Tathagata;

the suchness of the Tathagata cannot be apprehended within the Noble Truths of the origin, cessation, and path, nor can the Noble Truths of the origin, cessation, and path be apprehended within the suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Noble Truth of suffering, nor can the Noble Truth of suffering be apprehended within the Dharma-nature of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Noble Truths of the origin, cessation, and path, nor can the Noble Truths of the origin, cessation, and path be apprehended within the Dharma-nature of the Tathagata;

the suchness of the Tathagata cannot be apprehended within the suchness of the Noble Truth of suffering, nor can the suchness of the Noble Truth of suffering be apprehended within the suchness of the Tathagata; the suchness of the Tathagata cannot be apprehended within the suchness of the Noble Truths of the origin, cessation, and path, nor can the suchness of the Noble Truths of the origin, cessation, and path be apprehended within the suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the Noble Truth of suffering, nor can the Dharma-nature of the Noble Truth of suffering be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the Noble Truths of the origin, cessation, and path, nor can the Dharma-nature of the Noble Truths of the origin, cessation, and path be apprehended within the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from ignorance, nor can the Tathagata be apprehended apart from formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair; the Tathagata cannot be apprehended apart from the suchness of ignorance, nor can the Tathagata be apprehended apart from the suchness of formations through aging and death, sorrow, lamentation, pain, grief, and despair; the Tathagata cannot be apprehended apart from the Dharma-nature of ignorance, nor can the Tathagata be apprehended apart from the Dharma-nature of formations through aging and death, sorrow, lamentation, pain, grief, and despair;

the suchness of the Tathagata cannot be apprehended apart from ignorance, nor can the suchness of the Tathagata be apprehended apart from formations through aging and death, sorrow, lamentation, pain, grief, and despair; the Dharma-nature of the Tathagata cannot be apprehended apart from ignorance, nor can the Dharma-nature of the Tathagata be apprehended apart from formations through aging and death, sorrow, lamentation, pain, grief, and despair; the suchness of the Tathagata cannot be apprehended apart from the suchness of ignorance, nor can the suchness of the Tathagata be apprehended apart from the suchness of formations through aging and death, sorrow, lamentation, pain, grief, and despair;

the Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of ignorance, nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of formations through aging and death, sorrow, lamentation, pain, grief, and despair.

Kausika! The Tathagata cannot be apprehended within ignorance, nor can ignorance be apprehended within the Tathagata; the Tathagata cannot be apprehended within formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and despair, nor can formations through aging and death, sorrow, lamentation, pain, grief, and despair be apprehended within the Tathagata; the Tathagata cannot be apprehended within the suchness of ignorance, nor can the suchness of ignorance be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the suchness of formations through aging and death, sorrow, lamentation, pain, grief, and despair, nor can the suchness of formations through aging and death, sorrow, lamentation, pain, grief, and despair be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of ignorance, nor can the Dharma-nature of ignorance be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of formations through aging and death, sorrow, lamentation, pain, grief, and despair, nor can the Dharma-nature of formations through aging and death, sorrow, lamentation, pain, grief, and despair be apprehended within the Tathagata;

the suchness of the Tathagata cannot be apprehended within ignorance, nor can ignorance be apprehended within the suchness of the Tathagata; the suchness of the Tathagata cannot be apprehended within formations through aging and death, sorrow, lamentation, pain, grief, and despair, nor can formations through aging and death, sorrow, lamentation, pain, grief, and despair be apprehended within the suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within ignorance, nor can ignorance be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within formations through aging and death, sorrow, lamentation, pain, grief, and despair, nor can formations through aging and death, sorrow, lamentation, pain, grief, and despair be apprehended within the Dharma-nature of the Tathagata; the suchness of the Tathagata cannot be apprehended within the suchness of ignorance, nor can the suchness of ignorance be apprehended within the suchness of the Tathagata; the suchness of the Tathagata cannot be apprehended within the suchness of formations through aging and death, sorrow, lamentation, pain, grief, and despair, nor can the suchness of formations through aging and death, sorrow, lamentation, pain, grief, and despair be apprehended within the suchness of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of ignorance, nor can the Dharma-nature of ignorance be apprehended within the Dharma-nature of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of formations through aging and death, sorrow, lamentation, pain, grief, and despair, nor can the Dharma-nature of formations through aging and death, sorrow, lamentation, pain, grief, and despair be apprehended within the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from internal emptiness; nor can the Tathagata be apprehended apart from external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of naturelessness, the emptiness of own-nature, or the emptiness of naturelessness and own-nature.

The Tathagata cannot be apprehended apart from the suchness of internal emptiness; nor can the Tathagata be apprehended apart from the suchness of external emptiness, up to and including the emptiness of naturelessness and own-nature. The Tathagata cannot be apprehended apart from the Dharma-nature of internal emptiness; nor can the Tathagata be apprehended apart from the Dharma-nature of external emptiness, up to and including the emptiness of naturelessness and own-nature.

The suchness of the Tathagata cannot be apprehended apart from internal emptiness; nor can the suchness of the Tathagata be apprehended apart from external emptiness, up to and including the emptiness of naturelessness and own-nature. The Dharma-nature of the Tathagata cannot be apprehended apart from internal emptiness; nor can the Dharma-nature of the Tathagata be apprehended apart from external emptiness, up to and including the emptiness of naturelessness and own-nature.

The suchness of the Tathagata cannot be apprehended apart from the suchness of internal emptiness; nor can the suchness of the Tathagata be apprehended apart from the suchness of external emptiness, up to and including the emptiness of naturelessness and own-nature. The Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of internal emptiness; nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of external emptiness, up to and including the emptiness of naturelessness and own-nature.

Kausika! The Tathagata cannot be apprehended within internal emptiness, nor can internal emptiness be apprehended within the Tathagata. The Tathagata cannot be apprehended within external emptiness, internal-and-external emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate meaning, the emptiness of the conditioned, the emptiness of the unconditioned, absolute emptiness, boundless emptiness, the emptiness of dispersion, the emptiness of non-change, the emptiness of fundamental nature, the emptiness of individual characteristics, the emptiness of common characteristics, the emptiness of all dharmas, the emptiness of non-apprehension, the emptiness of naturelessness, the emptiness of own-nature, or the emptiness of naturelessness and own-nature;

nor can external emptiness, up to and including the emptiness of naturelessness and own-nature, be apprehended within the Tathagata.

The Tathagata cannot be apprehended within the suchness of internal emptiness, nor can the suchness of internal emptiness be apprehended within the Tathagata. The Tathagata cannot be apprehended within the suchness of external emptiness, up to and including the emptiness of naturelessness and own-nature; nor can the suchness of external emptiness, up to and including the emptiness of naturelessness and own-nature, be apprehended within the Tathagata.

The Tathagata cannot be apprehended within the Dharma-nature of internal emptiness, nor can the Dharma-nature of internal emptiness be apprehended within the Tathagata. The Tathagata cannot be apprehended within the Dharma-nature of external emptiness, up to and including the emptiness of naturelessness and own-nature; nor can the Dharma-nature of external emptiness, up to and including the emptiness of naturelessness and own-nature, be apprehended within the Tathagata.

The suchness of the Tathagata cannot be apprehended within internal emptiness, nor can internal emptiness be apprehended within the suchness of the Tathagata. The suchness of the Tathagata cannot be apprehended within external emptiness, up to and including the emptiness of naturelessness and own-nature; nor can external emptiness, up to and including the emptiness of naturelessness and own-nature, be apprehended within the suchness of the Tathagata.

The Dharma-nature of the Tathagata cannot be apprehended within internal emptiness, nor can internal emptiness be apprehended within the Dharma-nature of the Tathagata. The Dharma-nature of the Tathagata cannot be apprehended within external emptiness, up to and including the emptiness of naturelessness and own-nature; nor can external emptiness, up to and including the emptiness of naturelessness and own-nature, be apprehended within the Dharma-nature of the Tathagata.

The suchness of the Tathagata cannot be apprehended within the suchness of internal emptiness, nor can the suchness of internal emptiness be apprehended within the suchness of the Tathagata. The suchness of the Tathagata cannot be apprehended within the suchness of external emptiness, up to and including the emptiness of naturelessness and own-nature; nor can the suchness of external emptiness, up to and including the emptiness of naturelessness and own-nature, be apprehended within the suchness of the Tathagata.

The Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of internal emptiness, nor can the Dharma-nature of internal emptiness be apprehended within the Dharma-nature of the Tathagata. The Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of external emptiness, up to and including the emptiness of naturelessness and own-nature; nor can the Dharma-nature of external emptiness, up to and including the emptiness of naturelessness and own-nature, be apprehended within the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from suchness; nor can the Tathagata be apprehended apart from the Dharma-realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, the true limit, the realm of space, or the inconceivable realm. The Tathagata cannot be apprehended apart from the suchness of suchness; nor can the Tathagata be apprehended apart from the suchness of the Dharma-realm, up to and including the inconceivable realm.

The Tathagata cannot be apprehended apart from the Dharma-nature of suchness; nor can the Tathagata be apprehended apart from the Dharma-nature of the Dharma-realm, up to and including the inconceivable realm. The suchness of the Tathagata cannot be apprehended apart from suchness; nor can the suchness of the Tathagata be apprehended apart from the Dharma-realm, up to and including the inconceivable realm. The Dharma-nature of the Tathagata cannot be apprehended apart from suchness; nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-realm, up to and including the inconceivable realm.

The suchness of the Tathagata cannot be apprehended apart from the suchness of suchness; nor can the suchness of the Tathagata be apprehended apart from the suchness of the Dharma-realm, up to and including the inconceivable realm. The Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of suchness; nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the Dharma-realm, up to and including the inconceivable realm.

Kausika! The Tathagata cannot be apprehended within true suchness, nor can true suchness be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma realm, Dharma-nature, the nature free from falsity, the unchanging nature, the nature of equality, the nature free from arising, the certainty of Dharma, the abiding of Dharma, ultimate reality, the realm of space, or the inconceivable realm, nor can the Dharma realm through the inconceivable realm be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of true suchness, nor can the true suchness of true suchness be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the true suchness of the Dharma realm through the inconceivable realm, nor can the true suchness of the Dharma realm through the inconceivable realm be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of true suchness, nor can the Dharma-nature of true suchness be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the Dharma realm through the inconceivable realm, nor can the Dharma-nature of the Dharma realm through the inconceivable realm be apprehended within the Tathagata; the true suchness of the Tathagata cannot be apprehended within true suchness, nor can true suchness be apprehended within the true suchness of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the Dharma realm through the inconceivable realm, nor can the Dharma realm through the inconceivable realm be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within true suchness, nor can true suchness be apprehended within the Dharma-nature of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma realm through the inconceivable realm, nor can the Dharma realm through the inconceivable realm be apprehended within the Dharma-nature of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the true suchness of true suchness, nor can the true suchness of true suchness be apprehended within the true suchness of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the Dharma realm through the inconceivable realm, nor can the true suchness of the Dharma realm through the inconceivable realm be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of true suchness, nor can the Dharma-nature of true suchness be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the Dharma realm through the inconceivable realm, nor can the Dharma-nature of the Dharma realm through the inconceivable realm be apprehended within the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be apprehended apart from the perfection of generosity, nor can the Tathagata be apprehended apart from the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita; the Tathagata cannot be apprehended apart from the true suchness of the perfection of generosity, nor can the Tathagata be apprehended apart from the true suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita; the Tathagata cannot be apprehended apart from the Dharma-nature of the perfection of generosity, nor can the Tathagata be apprehended apart from the Dharma-nature of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita;

the true suchness of the Tathagata cannot be apprehended apart from the perfection of generosity, nor can the true suchness of the Tathagata be apprehended apart from the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita; the Dharma-nature of the Tathagata cannot be apprehended apart from the perfection of generosity, nor can the Dharma-nature of the Tathagata be apprehended apart from the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita;

the true suchness of the Tathagata cannot be apprehended apart from the true suchness of the perfection of generosity, nor can the true suchness of the Tathagata be apprehended apart from the true suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita; the Dharma-nature of the Tathagata cannot be apprehended apart from the Dharma-nature of the perfection of generosity, nor can the Dharma-nature of the Tathagata be apprehended apart from the Dharma-nature of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita.

Kausika! The Tathagata cannot be apprehended within the perfection of generosity, nor can the perfection of generosity be apprehended within the Tathagata; the Tathagata cannot be apprehended within the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, nor can the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita be apprehended within the Tathagata; the Tathagata cannot be apprehended within the true suchness of the perfection of generosity, nor can the true suchness of the perfection of generosity be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the true suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, nor can the true suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita be apprehended within the Tathagata; the Tathagata cannot be apprehended within the Dharma-nature of the perfection of generosity, nor can the Dharma-nature of the perfection of generosity be apprehended within the Tathagata;

the Tathagata cannot be apprehended within the Dharma-nature of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, nor can the Dharma-nature of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita be apprehended within the Tathagata; the true suchness of the Tathagata cannot be apprehended within the perfection of generosity, nor can the perfection of generosity be apprehended within the true suchness of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, nor can the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the perfection of generosity, nor can the perfection of generosity be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, nor can the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita be apprehended within the Dharma-nature of the Tathagata; the true suchness of the Tathagata cannot be apprehended within the true suchness of the perfection of generosity, nor can the true suchness of the perfection of generosity be apprehended within the true suchness of the Tathagata;

the true suchness of the Tathagata cannot be apprehended within the true suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, nor can the true suchness of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita be apprehended within the true suchness of the Tathagata; the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the perfection of generosity, nor can the Dharma-nature of the perfection of generosity be apprehended within the Dharma-nature of the Tathagata;

the Dharma-nature of the Tathagata cannot be apprehended within the Dharma-nature of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita, nor can the Dharma-nature of the perfections of ethical discipline, patience, diligence, meditation, and prajnaparamita be apprehended within the Dharma-nature of the Tathagata.

Kausika! The Tathagata cannot be attained apart from the four dhyanas; the Tathagata cannot be attained apart from the four immeasurables and the four formless attainments. The Tathagata cannot be attained apart from the true suchness of the four dhyanas; the Tathagata cannot be attained apart from the true suchness of the four immeasurables and the four formless attainments.

The Tathagata cannot be attained apart from the Dharma-nature of the four dhyanas; the Tathagata cannot be attained apart from the Dharma-nature of the four immeasurables and the four formless attainments. The true suchness of the Tathagata cannot be attained apart from the four dhyanas; the true suchness of the Tathagata cannot be attained apart from the four immeasurables and the four formless attainments. The Dharma-nature of the Tathagata cannot be attained apart from the four dhyanas; the Dharma-nature of the Tathagata cannot be attained apart from the four immeasurables and the four formless attainments.

The true suchness of the Tathagata cannot be attained apart from the true suchness of the four dhyanas; the true suchness of the Tathagata cannot be attained apart from the true suchness of the four immeasurables and the four formless attainments. The Dharma-nature of the Tathagata cannot be attained apart from the Dharma-nature of the four dhyanas; the Dharma-nature of the Tathagata cannot be attained apart from the Dharma-nature of the four immeasurables and the four formless attainments.

Kausika! The Tathagata cannot be attained within the four dhyanas, nor can the four dhyanas be attained within the Tathagata. The Tathagata cannot be attained within the four immeasurables and the four formless attainments, nor can the four immeasurables and the four formless attainments be attained within the Tathagata.

The Tathagata cannot be attained within the true suchness of the four dhyanas, nor can the true suchness of the four dhyanas be attained within the Tathagata. The Tathagata cannot be attained within the true suchness of the four immeasurables and the four formless attainments, nor can the true suchness of the four immeasurables and the four formless attainments be attained within the Tathagata. The Tathagata cannot be attained within the Dharma-nature of the four dhyanas, nor can the Dharma-nature of the four dhyanas be attained within the Tathagata.

The Tathagata cannot be attained within the Dharma-nature of the four immeasurables and the four formless attainments, nor can the Dharma-nature of the four immeasurables and the four formless attainments be attained within the Tathagata. The true suchness of the Tathagata cannot be attained within the four dhyanas, nor can the four dhyanas be attained within the true suchness of the Tathagata. The true suchness of the Tathagata cannot be attained within the four immeasurables and the four formless attainments, nor can the four immeasurables and the four formless attainments be attained within the true suchness of the Tathagata.

The Dharma-nature of the Tathagata cannot be attained within the four dhyanas, nor can the four dhyanas be attained within the Dharma-nature of the Tathagata. The Dharma-nature of the Tathagata cannot be attained within the four immeasurables and the four formless attainments, nor can the four immeasurables and the four formless attainments be attained within the Dharma-nature of the Tathagata. The true suchness of the Tathagata cannot be attained within the true suchness of the four dhyanas, nor can the true suchness of the four dhyanas be attained within the true suchness of the Tathagata.

The true suchness of the Tathagata cannot be attained within the true suchness of the four immeasurables and the four formless attainments, nor can the true suchness of the four immeasurables and the four formless attainments be attained within the true suchness of the Tathagata. The Dharma-nature of the Tathagata cannot be attained within the Dharma-nature of the four dhyanas, nor can the Dharma-nature of the four dhyanas be attained within the Dharma-nature of the Tathagata.

The Dharma-nature of the Tathagata cannot be attained within the Dharma-nature of the four immeasurables and the four formless attainments, nor can the Dharma-nature of the four immeasurables and the four formless attainments be attained within the Dharma-nature of the Tathagata.

Fascicle 90

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