“The tathāgatas cannot be apprehended in the real nature of visual consciousness, nor can the real nature of visual consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of visual consciousness, nor can the reality of visual consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of auditory consciousness, nor can the real nature of auditory consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of auditory consciousness, nor can the reality of auditory consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of olfactory consciousness, nor can the real nature of olfactory consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of olfactory consciousness, nor can the reality of olfactory consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of gustatory consciousness, nor can the real nature of gustatory consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of gustatory consciousness, nor can the reality of gustatory consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of tactile consciousness, nor can the real nature of tactile consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of tactile consciousness, nor can the reality of tactile consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of mental consciousness, nor can the real nature of mental consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of mental consciousness, nor can the reality of mental consciousness be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of visually compounded sensory contact, nor can the real nature of visually compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of visually compounded sensory contact, nor can the reality of visually compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of aurally compounded sensory contact, nor can the real nature of aurally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of aurally compounded sensory contact, nor can the reality of aurally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of nasally compounded sensory contact, nor can the real nature of nasally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of nasally compounded sensory contact, nor can the reality of nasally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of lingually compounded sensory contact, nor can the real nature of lingually compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of lingually compounded sensory contact, nor can the reality of lingually compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of corporeally compounded sensory contact, nor can the real nature of corporeally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of corporeally compounded sensory contact, nor can the reality of corporeally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of mentally compounded sensory contact, nor can the real nature of mentally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of mentally compounded sensory contact, nor can the reality of mentally compounded sensory contact be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of feelings conditioned by visually compounded sensory contact, nor can the real nature of feelings conditioned by visually compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by visually compounded sensory contact, nor can the reality of feelings conditioned by visually compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings conditioned by aurally compounded sensory contact, nor can the real nature of feelings conditioned by aurally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by aurally compounded sensory contact, nor can the reality of feelings conditioned by aurally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings conditioned by nasally compounded sensory contact, nor can the real nature of feelings conditioned by nasally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by nasally compounded sensory contact, nor can the reality of feelings conditioned by nasally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings conditioned by lingually compounded sensory contact, nor can the real nature of feelings conditioned by lingually compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by lingually compounded sensory contact, nor can the reality of feelings conditioned by lingually compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings conditioned by corporeally compounded sensory contact, nor can the real nature of feelings conditioned by corporeally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by corporeally compounded sensory contact, nor can the reality of feelings conditioned by corporeally compounded sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of feelings conditioned by mentally compounded sensory contact, nor can the real nature of feelings conditioned by mentally compounded sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of feelings conditioned by mentally compounded sensory contact, nor can the reality of feelings conditioned by mentally compounded sensory contact be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of the earth element, nor can the real nature of the earth element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the earth element, nor can the reality of the earth element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the water element, nor can the real nature of the water element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the water element, nor can the reality of the water element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the fire element, nor can the real nature of the fire element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the fire element, nor can the reality of the fire element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the wind element, nor can the real nature of the wind element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the wind element, nor can the reality of the wind element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the space element, nor can the real nature of the space element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the space element, nor can the reality of the space element be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the consciousness element, nor can the real nature of the consciousness element be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the consciousness element, nor can the reality of the consciousness element be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of ignorance, nor can the real nature of ignorance be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of ignorance, nor can the reality of ignorance be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of formative predispositions, nor can the real nature of formative predispositions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of formative predispositions, nor can the reality of formative predispositions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of consciousness, nor can the real nature of consciousness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of consciousness, nor can the reality of consciousness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of name and form, nor can the real nature of name and form be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of name and form, nor can the reality of name and form be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the six sense fields, nor can the real nature of the six sense fields be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the six sense fields, nor can the reality of the six sense fields be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of sensory contact, nor can the real nature of sensory contact be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of sensory contact, nor can the reality of sensory contact be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of sensation, nor can the real nature of sensation be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of sensation, nor can the reality of sensation be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of craving, nor can the real nature of craving be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of craving, nor can the reality of craving be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of grasping, nor can the real nature of grasping be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of grasping, nor can the reality of grasping be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the rebirth process, nor can the real nature of the rebirth process be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the rebirth process, nor can the reality of the rebirth process be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of birth, nor can the real nature of birth be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of birth, nor can the reality of birth be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of aging and death, nor can the real nature of aging and death be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of aging and death, nor can the reality of aging and death be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of the perfection of generosity, nor can the real nature of the perfection of generosity be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of generosity, nor can the reality of the perfection of generosity be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the perfection of ethical discipline, nor can the real nature of the perfection of ethical discipline be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of ethical discipline, nor can the reality of the perfection of ethical discipline be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the perfection of tolerance, nor can the real nature of the perfection of tolerance be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of tolerance, nor can the reality of the perfection of tolerance be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the perfection of perseverance, nor can the real nature of the perfection of perseverance be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of perseverance, nor can the reality of the perfection of perseverance be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the perfection of meditative concentration, nor can the real nature of the perfection of meditative concentration be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of meditative concentration, nor can the reality of the perfection of meditative concentration be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the perfection of wisdom, nor can the real nature of the perfection of wisdom be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the perfection of wisdom, nor can the reality of the perfection of wisdom be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of the emptiness of internal phenomena, nor can the real nature of the emptiness of internal phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of internal phenomena, nor can the reality of the emptiness of internal phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of external phenomena, nor can the real nature of the emptiness of external phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of external phenomena, nor can the reality of the emptiness of external phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of external and internal phenomena, nor can the real nature of the emptiness of external and internal phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of external and internal phenomena, nor can the reality of the emptiness of external and internal phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of emptiness, nor can the real nature of the emptiness of emptiness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of emptiness, nor can the reality of the emptiness of emptiness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of great extent, nor can the real nature of the emptiness of great extent be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of great extent, nor can the reality of the emptiness of great extent be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of ultimate reality, nor can the real nature of the emptiness of ultimate reality be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of ultimate reality, nor can the reality of the emptiness of ultimate reality be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of conditioned phenomena, nor can the real nature of the emptiness of conditioned phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of conditioned phenomena, nor can the reality of the emptiness of conditioned phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of unconditioned phenomena, nor can the real nature of the emptiness of unconditioned phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of unconditioned phenomena, nor can the reality of the emptiness of unconditioned phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of the unlimited, nor can the real nature of the emptiness of the unlimited be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of the unlimited, nor can the reality of the emptiness of the unlimited be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of that which has neither beginning nor end, nor can the real nature of the emptiness of that which has neither beginning nor end be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of that which has neither beginning nor end, nor can the reality of the emptiness of that which has neither beginning nor end be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of nonexclusion, nor can the real nature of the emptiness of nonexclusion be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of nonexclusion, nor can the reality of the emptiness of nonexclusion be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of inherent nature, nor can the real nature of the emptiness of inherent nature be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of inherent nature, nor can the reality of the emptiness of inherent nature be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of all phenomena, nor can the real nature of the emptiness of all phenomena be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of all phenomena, nor can the reality of the emptiness of all phenomena be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of intrinsic defining characteristics, nor can the real nature of the emptiness of intrinsic defining characteristics be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of intrinsic defining characteristics, nor can the reality of the emptiness of intrinsic defining characteristics be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of that which cannot be apprehended, nor can the real nature of the emptiness of that which cannot be apprehended be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of that which cannot be apprehended, nor can the reality of the emptiness of that which cannot be apprehended be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of nonentities, nor can the real nature of the emptiness of nonentities be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of nonentities, nor can the reality of the emptiness of nonentities be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of essential nature, nor can the real nature of the emptiness of essential nature be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of essential nature, nor can the reality of the emptiness of essential nature be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness of an essential nature of nonentities, nor can the real nature of the emptiness of an essential nature of nonentities be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness of an essential nature of nonentities, nor can the reality of the emptiness of an essential nature of nonentities be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of the applications of mindfulness, nor can the real nature of the applications of mindfulness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the applications of mindfulness, nor can the reality of the applications of mindfulness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the correct exertions, nor can the real nature of the correct exertions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the correct exertions, nor can the reality of the correct exertions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the supports for miraculous ability, nor can the real nature of the supports for miraculous ability be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the supports for miraculous ability, nor can the reality of the supports for miraculous ability be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the faculties, nor can the real nature of the faculties be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the faculties, nor can the reality of the faculties be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the powers, nor can the real nature of the powers be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the powers, nor can the reality of the powers be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the branches of enlightenment, nor can the real nature of the branches of enlightenment be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the branches of enlightenment, nor can the reality of the branches of enlightenment be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the noble eightfold path, nor can the real nature of the noble eightfold path be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the noble eightfold path, nor can the reality of the noble eightfold path be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of the truths of the noble ones, nor can the real nature of the truths of the noble ones be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the truths of the noble ones, nor can the reality of the truths of the noble ones be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the meditative concentrations, nor can the real nature of the meditative concentrations be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the meditative concentrations, nor can the reality of the meditative concentrations be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the immeasurable attitudes, nor can the real nature of the immeasurable attitudes be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the immeasurable attitudes, nor can the reality of the immeasurable attitudes be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the formless absorptions, nor can the real nature of the formless absorptions be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the formless absorptions, nor can the reality of the formless absorptions be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the liberations, nor can the real nature of the liberations be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the liberations, nor can the reality of the liberations be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the serial steps of meditative absorption, nor can the real nature of the serial steps of meditative absorption be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the serial steps of meditative absorption, nor can the reality of the serial steps of meditative absorption be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the emptiness, signlessness, and wishlessness gateways to liberation, nor can the real nature of the emptiness, signlessness, and wishlessness gateways to liberation be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the emptiness, signlessness, and wishlessness gateways to liberation, nor can the reality of the emptiness, signlessness, and wishlessness gateways to liberation be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the extrasensory powers, nor can the real nature of the extrasensory powers be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the extrasensory powers, nor can the reality of the extrasensory powers be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the meditative stabilities, nor can the real nature of the meditative stabilities be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the meditative stabilities, nor can the reality of the meditative stabilities be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the dhāraṇī gateways, nor can the real nature of the dhāraṇī gateways be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the dhāraṇī gateways, nor can the reality of the dhāraṇī gateways be apprehended in the tathāgatas.