“Moreover, Venerable Śāradvatīputra, the perfection of generosity is empty of the perfection of generosity. If you ask why, it is because in emptiness there is no perfection of generosity, and there are no bodhisattvas. The perfection of ethical discipline is empty of the perfection of ethical discipline. If you ask why, it is because in emptiness there is no perfection of ethical discipline, and there are no bodhisattvas. The perfection of tolerance is empty of the perfection of tolerance. If you ask why, it is because in emptiness there is no perfection of tolerance, and there are no bodhisattvas. The perfection of perseverance is empty of the perfection of perseverance. If you ask why, it is because in emptiness there is no perfection of perseverance, and there are no bodhisattvas. The perfection of meditative concentration is empty of the perfection of meditative concentration. If you ask why, it is because in emptiness there is no perfection of meditative concentration, and there are no bodhisattvas. The perfection of wisdom is empty of the perfection of wisdom. If you ask why, it is because in emptiness there is no perfection of wisdom, and there are no bodhisattvas.
“Moreover, Venerable Śāradvatīputra, the emptiness of internal phenomena is empty of the emptiness of internal phenomena. If you ask why, it is because in emptiness there is no emptiness of internal phenomena, and there are no bodhisattvas. The emptiness of external phenomena is empty of the emptiness of external phenomena. If you ask why, it is because in emptiness there is no emptiness of external phenomena, and there are no bodhisattvas. The emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena. If you ask why, it is because in emptiness there is no emptiness of external and internal phenomena, and there are no bodhisattvas. The emptiness of emptiness is empty of the emptiness of emptiness. If you ask why, it is because in emptiness there is no emptiness of emptiness, and there are no bodhisattvas. The emptiness of great extent is empty of the emptiness of great extent. If you ask why, it is because in emptiness there is no emptiness of great extent, and there are no bodhisattvas. The emptiness of ultimate reality is empty of the emptiness of ultimate reality. If you ask why, it is because in emptiness there is no emptiness of ultimate reality, and there are no bodhisattvas. The emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena. If you ask why, it is because in emptiness there is no emptiness of conditioned phenomena, and there are no bodhisattvas. The emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena. If you ask why, it is because in emptiness there is no emptiness of unconditioned phenomena, and there are no bodhisattvas. The emptiness of the unlimited is empty of the emptiness of the unlimited. If you ask why, it is because in emptiness there is no emptiness of the unlimited, there are no bodhisattvas. The emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end. If you ask why, it is because in emptiness there is no emptiness of that which has neither beginning nor end, and there are no bodhisattvas. The emptiness of nonexclusion is empty of the emptiness of nonexclusion. If you ask why, it is because in emptiness there is no emptiness of nonexclusion, and there are no bodhisattvas. The emptiness of inherent nature is empty of the emptiness of inherent nature. If you ask why, it is because in emptiness there is no emptiness of inherent nature, and there are no bodhisattvas. The emptiness of all phenomena is empty of the emptiness of all phenomena. If you ask why, it is because in emptiness there is no emptiness of all phenomena, and there are no bodhisattvas. The emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics. If you ask why, it is because in emptiness there is no emptiness of intrinsic defining characteristics, and there are no bodhisattvas. The emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended. If you ask why, it is because in emptiness there is no emptiness of that which cannot be apprehended, and there are no bodhisattvas. The emptiness of nonentities is empty of the emptiness of nonentities. If you ask why, it is because in emptiness there is no emptiness of nonentities, and there are no bodhisattvas. The emptiness of essential nature is empty of the emptiness of essential nature. If you ask why, it is because in emptiness there is no emptiness of essential nature, and there are no bodhisattvas. The emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities. If you ask why, it is because in emptiness there is no emptiness of an essential nature of nonentities, and there are no bodhisattvas.
“Moreover, Venerable Śāradvatīputra, the applications of mindfulness are empty of the applications of mindfulness. If you ask why, it is because in emptiness there are no applications of mindfulness, and there are no bodhisattvas. The correct exertions are empty of the correct exertions. If you ask why, it is because in emptiness there are no correct exertions, and there are no bodhisattvas. The supports for miraculous ability are empty of the supports for miraculous ability. If you ask why, it is because in emptiness there are no supports for miraculous ability, and there are no bodhisattvas. the faculties are empty of the faculties. If you ask why, it is because in emptiness there are no faculties, and there are no bodhisattvas. the powers are empty of the powers. If you ask why, it is because in emptiness there are no powers, and there are no bodhisattvas. The branches of enlightenment are empty of the branches of enlightenment. If you ask why, it is because in emptiness there are no branches of enlightenment, and there are no bodhisattvas. The noble eightfold path is empty of the noble eightfold path. If you ask why, it is because in emptiness there is no noble eightfold path, and there are no bodhisattvas.
“The truths of the noble ones are empty of the truths of the noble ones. If you ask why, it is because in emptiness there are no truths of the noble ones, and there are no bodhisattvas. The meditative concentrations are empty of the meditative concentrations. If you ask why, it is because in emptiness there are no meditative concentrations, and there are no bodhisattvas. The immeasurable attitudes are empty of the immeasurable attitudes. If you ask why, it is because in emptiness there are no immeasurable attitudes, and there are no bodhisattvas. The formless absorptions are empty of the formless absorptions. If you ask why, it is because in emptiness there are no formless absorptions, and there are no bodhisattvas. The eight liberations are empty of the eight liberations. If you ask why, it is because in emptiness there are no eight liberations, and there are no bodhisattvas. The nine serial steps of meditative absorption are empty of the nine serial steps of meditative absorption. If you ask why, it is because in emptiness there are no nine serial steps of meditative absorption, and there are no bodhisattvas. The emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because in emptiness there are no emptiness, signlessness, and wishlessness gateways to liberation, and there are no bodhisattvas. The extrasensory powers are empty of the extrasensory powers. If you ask why, it is because in emptiness there are no extrasensory powers, and there are no bodhisattvas. The meditative stabilities are empty of the meditative stabilities. If you ask why, it is because in emptiness there are no meditative stabilities, and there are no bodhisattvas. The dhāraṇī gateways are empty of the dhāraṇī gateways. If you ask why, it is because in emptiness there are no dhāraṇī gateways, and there are no bodhisattvas.
“the powers of the tathāgatas are empty of the powers of the tathāgatas. If you ask why, it is because in emptiness there are no powers of the tathāgatas, and there are no bodhisattvas. The fearlessnesses are empty of the fearlessnesses. If you ask why, it is because in emptiness there are no fearlessnesses, and there are no bodhisattvas. The kinds of exact knowledge are empty of the kinds of exact knowledge. If you ask why, it is because in emptiness there are no kinds of exact knowledge, and there are no bodhisattvas. Great compassion is empty of great compassion. If you ask why, it is because in emptiness there is no great compassion, and there are no bodhisattvas. The distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. If you ask why, it is because in emptiness there are no distinct qualities of the buddhas, and there are no bodhisattvas.
“The realm of phenomena is empty of the realm of phenomena. If you ask why, it is because in emptiness there is no realm of phenomena, and there are no bodhisattvas. The real nature is empty of the real nature. If you ask why, it is because in emptiness there is no real nature, and there are no bodhisattvas. The very limit of reality is empty of the very limit of reality. If you ask why, it is because in emptiness there is no very limit of reality, and there are no bodhisattvas. The realm of the inconceivable is empty of the realm of the inconceivable. If you ask why, it is because in emptiness there is no realm of the inconceivable, and there are no bodhisattvas. Omniscience is empty of omniscience. If you ask why, it is because in emptiness there is no omniscience, and there are no bodhisattvas. The knowledge of the aspects of the path is empty of the knowledge of the aspects of the path. If you ask why, it is because in emptiness there is no knowledge of the aspects of the path, and there are no bodhisattvas. All-aspect omniscience is empty of all-aspect omniscience. If you ask why, it is because in emptiness there is no all-aspect omniscience, and there are no bodhisattvas.
“The vehicle of the śrāvakas is empty of the vehicle of the śrāvakas. If you ask why, it is because in emptiness there is no vehicle of the śrāvakas, and there are no bodhisattvas. The vehicle of the pratyekabuddhas is empty of the vehicle of the pratyekabuddhas. If you ask why, it is because in emptiness there is no vehicle of the pratyekabuddhas, and there are no bodhisattvas. The vehicle of the buddhas is empty of the vehicle of the buddhas. If you ask why, it is because in emptiness there is no vehicle of the buddhas, and there are no bodhisattvas. The śrāvakas are empty of the śrāvakas. If you ask why, it is because in emptiness there are no śrāvakas, and there are no bodhisattvas. The pratyekabuddhas are empty of the pratyekabuddhas. If you ask why, it is because in emptiness there are no pratyekabuddhas, and there are no bodhisattvas. The tathāgatas are empty of the tathāgatas. If you ask why, it is because in emptiness there are no tathāgatas, and there are no bodhisattvas.
“Venerable Śāradvatīputra, this is the reason it cannot even be discerned and apprehended, for instance, that ‘physical forms are a bodhisattva’; it cannot even be discerned and apprehended, for instance, that ‘feelings are a bodhisattva’; it cannot even be discerned and apprehended, for instance, that ‘perceptions are a bodhisattva’; it cannot even be discerned and apprehended, for instance, that ‘formative predispositions are a bodhisattva’; and it cannot even be discerned and apprehended, for instance, that ‘consciousness is a bodhisattva.’
“Venerable Śāradvatīputra, you said, ‘Why do you say, “Since in all respects, and in each and every way, I do not apprehend a bodhisattva, then to which bodhisattvas should I give teaching and instruction in what perfection of wisdom”?’
“Venerable Śāradvatīputra, physical forms do not exist and cannot be apprehended in physical forms, physical forms do not exist and cannot be apprehended in feelings, feelings do not exist and cannot be apprehended in feelings, and feelings do not exist and cannot be apprehended in physical forms. Physical forms and feelings do not exist and cannot be apprehended in perceptions, perceptions do not exist and cannot be apprehended in perceptions, and perceptions do not exist and cannot be apprehended in physical forms or feelings. Physical forms, feelings, and perceptions do not exist and cannot be apprehended in formative predispositions; formative predispositions do not exist and cannot be apprehended in formative predispositions; and formative predispositions do not exist and cannot be apprehended in physical forms, feelings, or perceptions. Physical forms, feelings, perceptions, and formative predispositions do not exist and cannot be apprehended in consciousness; consciousness does not exist and cannot be apprehended in consciousness; and consciousness does not exist and cannot be apprehended in physical forms, feelings, perceptions, or formative predispositions.
“Venerable Śāradvatīputra, the eyes do not exist and cannot be apprehended in the eyes, the eyes do not exist and cannot be apprehended in the ears, the ears do not exist and cannot be apprehended in the ears, and the ears do not exist and cannot be apprehended in the eyes. The eyes and the ears do not exist and cannot be apprehended in the nose, the nose does not exist and cannot be apprehend in the nose, and the nose does not exist and cannot be apprehended in the eyes or the ears. The eyes, the ears, and the nose do not exist and cannot be apprehended in the tongue; the tongue does not exist and cannot be apprehended in the tongue; and the tongue does not exist and cannot be apprehended in the eyes, the ears, or the nose. The eyes, the ears, the nose, and the tongue do not exist and cannot be apprehended in the body; the body does not exist and cannot be apprehended in the body; and the body does not exist and cannot be apprehended in the eyes, the ears, the nose, or the tongue. The eyes, the ears, the nose, the tongue, and the body do not exist and cannot be apprehended in the mental faculty; the mental faculty does not exist and cannot be apprehended in the mental faculty; and the mental faculty does not exist and cannot be apprehended in the eyes, the ears, the nose, the tongue, or the body.
“Sights do not exist and cannot be apprehended in sights, sights do not exist and cannot be apprehended in sounds, sounds do not exist and cannot be apprehended in sounds, and sounds do not exist and cannot be apprehended in sights. Sights and sounds do not exist and cannot be apprehended in odors, odors do not exist and cannot be apprehend in odors, and odors do not exist and cannot be apprehended in sights or sounds. Sights, sounds, and odors do not exist and cannot be apprehended in tastes; tastes do not exist and cannot be apprehended in tastes; and tastes do not exist and cannot be apprehended in sights, sounds, or odors. Sights, sounds, odors, and tastes do not exist and cannot be apprehended in tangibles; tangibles do not exist and cannot be apprehended in tangibles; and tangibles do not exist and cannot be apprehended in sights, sounds, odors, or tastes. Sights, sounds, odors, tastes, and tangibles do not exist and cannot be apprehended in mental phenomena; mental phenomena do not exist and cannot be apprehended in mental phenomena; and mental phenomena do not exist and cannot be apprehended in sights, sounds, odors, tastes, or tangibles.
“Visual consciousness does not exist and cannot be apprehended in visual consciousness, visual consciousness does not exist and cannot be apprehended in auditory consciousness, auditory consciousness does not exist and cannot be apprehended in auditory consciousness, and auditory consciousness does not exist and cannot be apprehended in visual consciousness. Visual consciousness and auditory consciousness do not exist and cannot be apprehended in olfactory consciousness, olfactory consciousness does not exist and cannot be apprehend in olfactory consciousness, and olfactory consciousness does not exist and cannot be apprehended in visual consciousness or auditory consciousness. Visual consciousness, auditory consciousness, and olfactory consciousness do not exist and cannot be apprehended in gustatory consciousness; gustatory consciousness does not exist and cannot be apprehended in gustatory consciousness; and gustatory consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, or olfactory consciousness. Visual consciousness, auditory consciousness, olfactory consciousness, and gustatory consciousness do not exist and cannot be apprehended in tactile consciousness; tactile consciousness does not exist and cannot be apprehended in tactile consciousness; and tactile consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, or gustatory consciousness. Visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, and tactile consciousness do not exist and cannot be apprehended in mental consciousness; mental consciousness does not exist and cannot be apprehended in mental consciousness; and mental consciousness does not exist and cannot be apprehended in visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, or tactile consciousness.
“Visually compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, visually compounded sensory contact does not exist and cannot be apprehended in aurally compounded sensory contact, aurally compounded sensory contact does not exist and cannot be apprehended in aurally compounded sensory contact, and aurally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact. Visually compounded sensory contact and aurally compounded sensory contact do not exist and cannot be apprehended in nasally compounded sensory contact, nasally compounded sensory contact does not exist and cannot be apprehend in nasally compounded sensory contact, and nasally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact or aurally compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, and nasally compounded sensory contact do not exist and cannot be apprehended in lingually compounded sensory contact; lingually compounded sensory contact does not exist and cannot be apprehended in lingually compounded sensory contact; and lingually compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, or nasally compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, and lingually compounded sensory contact do not exist and cannot be apprehended in corporeally compounded sensory contact; corporeally compounded sensory contact does not exist and cannot be apprehended in corporeally compounded sensory contact; and corporeally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, or lingually compounded sensory contact. Visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, and corporeally compounded sensory contact do not exist and cannot be apprehended in mentally compounded sensory contact; mentally compounded sensory contact does not exist and cannot be apprehended in mentally compounded sensory contact; and mentally compounded sensory contact does not exist and cannot be apprehended in visually compounded sensory contact, aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, or corporeally compounded sensory contact.
“Feelings conditioned by visually compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact, feelings conditioned by visually compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by aurally compounded sensory contact, feelings conditioned by aurally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by aurally compounded sensory contact, and feelings conditioned by aurally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact. Feelings conditioned by visually compounded sensory contact and feelings conditioned by aurally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by nasally compounded sensory contact, feelings conditioned by nasally compounded sensory contact do not exist and cannot be apprehend in feelings conditioned by nasally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact or feelings conditioned by aurally compounded sensory contact. Feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by lingually compounded sensory contact; feelings conditioned by lingually compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by lingually compounded sensory contact; and feelings conditioned by lingually compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, or feelings conditioned by nasally compounded sensory contact. Feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, and feelings conditioned by lingually compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by corporeally compounded sensory contact; feelings conditioned by corporeally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by corporeally compounded sensory contact; and feelings conditioned by corporeally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, or feelings conditioned by lingually compounded sensory contact. Feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, and feelings conditioned by corporeally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by mentally compounded sensory contact; feelings conditioned by mentally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by mentally compounded sensory contact; and feelings conditioned by mentally compounded sensory contact do not exist and cannot be apprehended in feelings conditioned by visually compounded sensory contact, feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, or feelings conditioned by corporeally compounded sensory contact.
“The earth element does not exist and cannot be apprehended in the earth element, the earth element does not exist and cannot be apprehended in the water element, the water element does not exist and cannot be apprehended in the water element, and the water element does not exist and cannot be apprehended in the earth element. The earth element and the water element do not exist and cannot be apprehended in the fire element, the fire element does not exist and cannot be apprehend in the fire element, and the fire element does not exist and cannot be apprehended in the earth element or the water element. The earth element, the water element, and the fire element do not exist and cannot be apprehended in the wind element; the wind element does not exist and cannot be apprehended in the wind element; and the wind element does not exist and cannot be apprehended in the earth element, the water element, or the fire element. The earth element, the water element, the fire element, and the wind element do not exist and cannot be apprehended in the space element; the space element does not exist and cannot be apprehended in the space element; and the space element does not exist and cannot be apprehended in the earth element, the water element, the fire element, or the wind element. The earth element, the water element, the fire element, the wind element, and the space element do not exist and cannot be apprehended in the consciousness element; the consciousness element does not exist and cannot be apprehended in the consciousness element; and the consciousness element does not exist and cannot be apprehended in the earth element, the water element, the fire element, the wind element, or the space element.
“Venerable Śāradvatīputra, ignorance does not exist and cannot be apprehended in ignorance, ignorance does not exist and cannot be apprehended in formative predispositions, formative predispositions do not exist and cannot be apprehended in formative predispositions, and formative predispositions do not exist and cannot be apprehended in ignorance. Ignorance and formative predispositions do not exist and cannot be apprehended in consciousness, consciousness does not exist and cannot be apprehend in consciousness, and consciousness does not exist and cannot be apprehended in ignorance or formative predispositions. Ignorance, formative predispositions, and consciousness do not exist and cannot be apprehended in name and form; name and form do not exist and cannot be apprehended in name and form; and name and form do not exist and cannot be apprehended in ignorance, formative predispositions, or consciousness. Ignorance, formative predispositions, consciousness, and name and form do not exist and cannot be apprehended in the six sense fields; the six sense fields do not exist and cannot be apprehended in the six sense fields; and the six sense fields do not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, or name and form. Ignorance, formative predispositions, consciousness, name and form, and the six sense fields do not exist and cannot be apprehended in sensory contact; sensory contact does not exist and cannot be apprehended in sensory contact; and sensory contact does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, or the six sense fields. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, and sensory contact do not exist and cannot be apprehended in sensation; sensation does not exist and cannot be apprehended in sensation; and sensation does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, or sensory contact. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, and sensation do not exist and cannot be apprehended in craving; craving does not exist and cannot be apprehended in craving; and craving does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, or sensation. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, and craving do not exist and cannot be apprehended in grasping; grasping does not exist and cannot be apprehended in grasping; and grasping does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, or craving. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, and grasping do not exist and cannot be apprehended in the rebirth process; the rebirth process does not exist and cannot be apprehended in the rebirth process; and the rebirth process does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, or grasping. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, and the rebirth process do not exist and cannot be apprehended in birth; birth does not exist and cannot be apprehended in birth; and birth does not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, or the rebirth process. Ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, and birth do not exist and cannot be apprehended in aging and death; aging and death do not exist and cannot be apprehended in aging and death; and aging and death do not exist and cannot be apprehended in ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, or birth.
“The perfection of generosity does not exist and cannot be apprehended in the perfection of generosity, the perfection of generosity does not exist and cannot be apprehended in the perfection of ethical discipline, the perfection of ethical discipline does not exist and cannot be apprehended in the perfection of ethical discipline, and the perfection of ethical discipline does not exist and cannot be apprehended in the perfection of generosity. The perfection of generosity and the perfection of ethical discipline do not exist and cannot be apprehended in the perfection of tolerance, the perfection of tolerance does not exist and cannot be apprehend in the perfection of tolerance, and the perfection of tolerance does not exist and cannot be apprehended in the perfection of generosity or the perfection of ethical discipline. The perfection of generosity, the perfection of ethical discipline, and the perfection of tolerance do not exist and cannot be apprehended in the perfection of perseverance; the perfection of perseverance does not exist and cannot be apprehended in the perfection of perseverance; and the perfection of perseverance does not exist and cannot be apprehended in the perfection of generosity, the perfection of ethical discipline, or the perfection of tolerance. The perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, and the perfection of perseverance do not exist and cannot be apprehended in the perfection of meditative concentration; the perfection of meditative concentration does not exist and cannot be apprehended in the perfection of meditative concentration; and the perfection of meditative concentration does not exist and cannot be apprehended in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, or the perfection of perseverance. The perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration do not exist and cannot be apprehended in the perfection of wisdom; the perfection of wisdom does not exist and cannot be apprehended in the perfection of wisdom; and the perfection of wisdom does not exist and cannot be apprehended in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, or the perfection of meditative concentration.
“The emptiness of internal phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of internal phenomena does not exist and cannot be apprehended in the emptiness of external phenomena, the emptiness of external phenomena does not exist and cannot be apprehended in the emptiness of external phenomena, and the emptiness of external phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena.
“The emptiness of internal phenomena and the emptiness of external phenomena do not exist and cannot be apprehended in the emptiness of external and internal phenomena, the emptiness of external and internal phenomena does not exist and cannot be apprehended in the emptiness of external and internal phenomena, and the emptiness of external and internal phenomena does not exist and cannot be apprehended in the emptiness of internal phenomena or the emptiness of external phenomena.
“The emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena do not exist and cannot be apprehended in the emptiness of emptiness, the emptiness of emptiness does not exist and cannot be apprehended in the emptiness of emptiness, and the emptiness of emptiness does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, or the emptiness of external and internal phenomena.
“The emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and the emptiness of emptiness do not exist and cannot be apprehended in the emptiness of great extent, the emptiness of great extent does not exist and cannot be apprehended in the emptiness of great extent, and the emptiness of great extent does not exist and cannot be apprehended in the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, or the emptiness of emptiness.