“The tathāgatas cannot be apprehended in the real nature of the powers of the tathāgatas, nor can the real nature of the powers of the tathāgatas be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the powers of the tathāgatas, nor can the reality of the powers of the tathāgatas be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the fearlessnesses, nor can the real nature of the fearlessnesses be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the fearlessnesses, nor can the reality of the fearlessnesses be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the kinds of exact knowledge, nor can the real nature of the kinds of exact knowledge be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the kinds of exact knowledge, nor can the reality of the kinds of exact knowledge be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of great loving kindness, nor can the real nature of great loving kindness be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of great loving kindness, nor can the reality of great loving kindness be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of great compassion, nor can the real nature of great compassion be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of great compassion, nor can the reality of great compassion be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the distinct qualities of the buddhas, nor can the real nature of the distinct qualities of the buddhas be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the distinct qualities of the buddhas, nor can the reality of the distinct qualities of the buddhas be apprehended in the tathāgatas.
“The tathāgatas cannot be apprehended in the real nature of knowledge of all the dharmas, nor can the real nature of knowledge of all the dharmas be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of knowledge of all the dharmas, nor can the reality of knowledge of all the dharmas be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of the knowledge of the aspects of the path, nor can the real nature of the knowledge of the aspects of the path be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of the knowledge of the aspects of the path, nor can the reality of the knowledge of the aspects of the path be apprehended in the tathāgatas. The tathāgatas cannot be apprehended in the real nature of all-aspect omniscience, nor can the real nature of all-aspect omniscience be apprehended in the tathāgatas; the tathāgatas cannot be apprehended in the reality of all-aspect omniscience, nor can the reality of all-aspect omniscience be apprehended in the tathāgatas.”
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of physical forms; is neither conjoined with nor disjoined from the reality of physical forms; is neither conjoined with nor disjoined from anything other than the real nature of physical forms; and is neither conjoined with nor disjoined from anything other than the reality of physical forms. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings; is neither conjoined with nor disjoined from the reality of feelings; is neither conjoined with nor disjoined from anything other than the real nature of feelings; and is neither conjoined with nor disjoined from anything other than the reality of feelings. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of perceptions; is neither conjoined with nor disjoined from the reality of perceptions; is neither conjoined with nor disjoined from anything other than the real nature of perceptions; and is neither conjoined with nor disjoined from anything other than the reality of perceptions. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of formative predispositions; is neither conjoined with nor disjoined from the reality of formative predispositions; is neither conjoined with nor disjoined from anything other than the real nature of formative predispositions; and is neither conjoined with nor disjoined from anything other than the reality of formative predispositions. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of consciousness; is neither conjoined with nor disjoined from the reality of consciousness; is neither conjoined with nor disjoined from anything other than the real nature of consciousness; and is neither conjoined with nor disjoined from anything other than the reality of consciousness.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the eyes; is neither conjoined with nor disjoined from the reality of the eyes; is neither conjoined with nor disjoined from anything other than the real nature of the eyes; and is neither conjoined with nor disjoined from anything other than the reality of the eyes. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the ears; is neither conjoined with nor disjoined from the reality of the ears; is neither conjoined with nor disjoined from anything other than the real nature of the ears; and is neither conjoined with nor disjoined from anything other than the reality of the ears. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the nose; is neither conjoined with nor disjoined from the reality of the nose; is neither conjoined with nor disjoined from anything other than the real nature of the nose; and is neither conjoined with nor disjoined from anything other than the reality of the nose. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the tongue; is neither conjoined with nor disjoined from the reality of the tongue; is neither conjoined with nor disjoined from anything other than the real nature of the tongue; and is neither conjoined with nor disjoined from anything other than the reality of the tongue. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the body; is neither conjoined with nor disjoined from the reality of the body; is neither conjoined with nor disjoined from anything other than the real nature of the body; and is neither conjoined with nor disjoined from anything other than the reality of the body. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the mental faculty; is neither conjoined with nor disjoined from the reality of the mental faculty; is neither conjoined with nor disjoined from anything other than the real nature of the mental faculty; and is neither conjoined with nor disjoined from anything other than the reality of the mental faculty.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of sights; is neither conjoined with nor disjoined from the reality of sights; is neither conjoined with nor disjoined from anything other than the real nature of sights; and is neither conjoined with nor disjoined from anything other than the reality of sights. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of sounds; is neither conjoined with nor disjoined from the reality of sounds; is neither conjoined with nor disjoined from anything other than the real nature of sounds; and is neither conjoined with nor disjoined from anything other than the reality of sounds. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of odors; is neither conjoined with nor disjoined from the reality of odors; is neither conjoined with nor disjoined from anything other than the real nature of odors; and is neither conjoined with nor disjoined from anything other than the reality of odors. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of tastes; is neither conjoined with nor disjoined from the reality of tastes; is neither conjoined with nor disjoined from anything other than the real nature of tastes; and is neither conjoined with nor disjoined from anything other than the reality of tastes. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of tangibles; is neither conjoined with nor disjoined from the reality of tangibles; is neither conjoined with nor disjoined from anything other than the real nature of tangibles; and is neither conjoined with nor disjoined from anything other than the reality of tangibles. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of mental phenomena; is neither conjoined with nor disjoined from the reality of mental phenomena; is neither conjoined with nor disjoined from anything other than the real nature of mental phenomena; and is neither conjoined with nor disjoined from anything other than the reality of mental phenomena.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of visual consciousness; is neither conjoined with nor disjoined from the reality of visual consciousness; is neither conjoined with nor disjoined from anything other than the real nature of visual consciousness; and is neither conjoined with nor disjoined from anything other than the reality of visual consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of auditory consciousness; is neither conjoined with nor disjoined from the reality of auditory consciousness; is neither conjoined with nor disjoined from anything other than the real nature of auditory consciousness; and is neither conjoined with nor disjoined from anything other than the reality of auditory consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of olfactory consciousness; is neither conjoined with nor disjoined from the reality of olfactory consciousness; is neither conjoined with nor disjoined from anything other than the real nature of olfactory consciousness; and is neither conjoined with nor disjoined from anything other than the reality of olfactory consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of gustatory consciousness; is neither conjoined with nor disjoined from the reality of gustatory consciousness; is neither conjoined with nor disjoined from anything other than the real nature of gustatory consciousness; and is neither conjoined with nor disjoined from anything other than the reality of gustatory consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of tactile consciousness; is neither conjoined with nor disjoined from the reality of tactile consciousness; is neither conjoined with nor disjoined from anything other than the real nature of tactile consciousness; and is neither conjoined with nor disjoined from anything other than the reality of tactile consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of mental consciousness; is neither conjoined with nor disjoined from the reality of mental consciousness; is neither conjoined with nor disjoined from anything other than the real nature of mental consciousness; and is neither conjoined with nor disjoined from anything other than the reality of mental consciousness.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of visually compounded sensory contact; is neither conjoined with nor disjoined from the reality of visually compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of visually compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of visually compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of aurally compounded sensory contact; is neither conjoined with nor disjoined from the reality of aurally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of aurally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of aurally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of nasally compounded sensory contact; is neither conjoined with nor disjoined from the reality of nasally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of nasally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of nasally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of lingually compounded sensory contact; is neither conjoined with nor disjoined from the reality of lingually compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of lingually compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of lingually compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of corporeally compounded sensory contact; is neither conjoined with nor disjoined from the reality of corporeally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of corporeally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of corporeally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of mentally compounded sensory contact; is neither conjoined with nor disjoined from the reality of mentally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of mentally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of mentally compounded sensory contact.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by visually compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by visually compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by visually compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by visually compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by aurally compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by aurally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by aurally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by aurally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by nasally compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by nasally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by nasally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by nasally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by lingually compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by lingually compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by lingually compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by lingually compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by corporeally compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by corporeally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by corporeally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by corporeally compounded sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of feelings conditioned by mentally compounded sensory contact; is neither conjoined with nor disjoined from the reality of feelings conditioned by mentally compounded sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of feelings conditioned by mentally compounded sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of feelings conditioned by mentally compounded sensory contact.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the earth element; is neither conjoined with nor disjoined from the reality of the earth element; is neither conjoined with nor disjoined from anything other than the real nature of the earth element; and is neither conjoined with nor disjoined from anything other than the reality of the earth element. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the water element; is neither conjoined with nor disjoined from the reality of the water element; is neither conjoined with nor disjoined from anything other than the real nature of the water element; and is neither conjoined with nor disjoined from anything other than the reality of the water element. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the fire element; is neither conjoined with nor disjoined from the reality of the fire element; is neither conjoined with nor disjoined from anything other than the real nature of the fire element; and is neither conjoined with nor disjoined from anything other than the reality of the fire element. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the wind element; is neither conjoined with nor disjoined from the reality of the wind element; is neither conjoined with nor disjoined from anything other than the real nature of the wind element; and is neither conjoined with nor disjoined from anything other than the reality of the wind element. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the space element; is neither conjoined with nor disjoined from the reality of the space element; is neither conjoined with nor disjoined from anything other than the real nature of the space element; and is neither conjoined with nor disjoined from anything other than the reality of the space element. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the consciousness element; is neither conjoined with nor disjoined from the reality of the consciousness element; is neither conjoined with nor disjoined from anything other than the real nature of the consciousness element; and is neither conjoined with nor disjoined from anything other than the reality of the consciousness element.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of ignorance; is neither conjoined with nor disjoined from the reality of ignorance; is neither conjoined with nor disjoined from anything other than the real nature of ignorance; and is neither conjoined with nor disjoined from anything other than the reality of ignorance. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of formative predispositions; is neither conjoined with nor disjoined from the reality of formative predispositions; is neither conjoined with nor disjoined from anything other than the real nature of formative predispositions; and is neither conjoined with nor disjoined from anything other than the reality of formative predispositions. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of consciousness; is neither conjoined with nor disjoined from the reality of consciousness; is neither conjoined with nor disjoined from anything other than the real nature of consciousness; and is neither conjoined with nor disjoined from anything other than the reality of consciousness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of name and form; is neither conjoined with nor disjoined from the reality of name and form; is neither conjoined with nor disjoined from anything other than the real nature of name and form; and is neither conjoined with nor disjoined from anything other than the reality of name and form. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the six sense fields; is neither conjoined with nor disjoined from the reality of the six sense fields; is neither conjoined with nor disjoined from anything other than the real nature of the six sense fields; and is neither conjoined with nor disjoined from anything other than the reality of the six sense fields. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of sensory contact; is neither conjoined with nor disjoined from the reality of sensory contact; is neither conjoined with nor disjoined from anything other than the real nature of sensory contact; and is neither conjoined with nor disjoined from anything other than the reality of sensory contact. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of sensation; is neither conjoined with nor disjoined from the reality of sensation; is neither conjoined with nor disjoined from anything other than the real nature of sensation; and is neither conjoined with nor disjoined from anything other than the reality of sensation. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of craving; is neither conjoined with nor disjoined from the reality of craving; is neither conjoined with nor disjoined from anything other than the real nature of craving; and is neither conjoined with nor disjoined from anything other than the reality of craving. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of grasping; is neither conjoined with nor disjoined from the reality of grasping; is neither conjoined with nor disjoined from anything other than the real nature of grasping; and is neither conjoined with nor disjoined from anything other than the reality of grasping. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the rebirth process; is neither conjoined with nor disjoined from the reality of the rebirth process; is neither conjoined with nor disjoined from anything other than the real nature of the rebirth process; and is neither conjoined with nor disjoined from anything other than the reality of the rebirth process. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of birth; is neither conjoined with nor disjoined from the reality of birth; is neither conjoined with nor disjoined from anything other than the real nature of birth; and is neither conjoined with nor disjoined from anything other than the reality of birth. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of aging and death; is neither conjoined with nor disjoined from the reality of aging and death; is neither conjoined with nor disjoined from anything other than the real nature of aging and death; and is neither conjoined with nor disjoined from anything other than the reality of aging and death.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of generosity; is neither conjoined with nor disjoined from the reality of the perfection of generosity; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of generosity; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of generosity. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of ethical conduct; is neither conjoined with nor disjoined from the reality of the perfection of ethical conduct; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of ethical conduct; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of ethical conduct. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of tolerance; is neither conjoined with nor disjoined from the reality of the perfection of tolerance; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of tolerance; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of tolerance. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of perseverance; is neither conjoined with nor disjoined from the reality of the perfection of perseverance; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of perseverance; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of perseverance. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of meditative concentration; is neither conjoined with nor disjoined from the reality of the perfection of meditative concentration; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of meditative concentration; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of meditative concentration. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the perfection of wisdom; is neither conjoined with nor disjoined from the reality of the perfection of wisdom; is neither conjoined with nor disjoined from anything other than the real nature of the perfection of wisdom; and is neither conjoined with nor disjoined from anything other than the reality of the perfection of wisdom.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of internal phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of internal phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of internal phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of internal phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of external phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of external phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of external phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of external phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of external and internal phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of external and internal phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of external and internal phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of external and internal phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of emptiness; is neither conjoined with nor disjoined from the reality of the emptiness of emptiness; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of emptiness; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of emptiness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of great extent; is neither conjoined with nor disjoined from the reality of the emptiness of great extent; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of great extent; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of great extent. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of ultimate reality; is neither conjoined with nor disjoined from the reality of the emptiness of ultimate reality; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of ultimate reality; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of ultimate reality. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of conditioned phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of conditioned phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of conditioned phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of conditioned phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of unconditioned phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of unconditioned phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of unconditioned phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of unconditioned phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of the unlimited; is neither conjoined with nor disjoined from the reality of the emptiness of the unlimited; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of the unlimited; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of the unlimited. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of that which has neither beginning nor end; is neither conjoined with nor disjoined from the reality of the emptiness of that which has neither beginning nor end; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of that which has neither beginning nor end; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of that which has neither beginning nor end. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of nonexclusion; is neither conjoined with nor disjoined from the reality of the emptiness of nonexclusion; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of nonexclusion; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of nonexclusion. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of inherent nature; is neither conjoined with nor disjoined from the reality of the emptiness of inherent nature; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of inherent nature; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of inherent nature. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of all phenomena; is neither conjoined with nor disjoined from the reality of the emptiness of all phenomena; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of all phenomena; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of all phenomena. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of intrinsic defining characteristics; is neither conjoined with nor disjoined from the reality of the emptiness of intrinsic defining characteristics; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of intrinsic defining characteristics; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of intrinsic defining characteristics. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of that which cannot be apprehended; is neither conjoined with nor disjoined from the reality of the emptiness of that which cannot be apprehended; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of that which cannot be apprehended; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of that which cannot be apprehended. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of nonentities; is neither conjoined with nor disjoined from the reality of the emptiness of nonentities; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of nonentities; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of nonentities. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of essential nature; is neither conjoined with nor disjoined from the reality of the emptiness of essential nature; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of essential nature; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of essential nature. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness of an essential nature of nonentities; is neither conjoined with nor disjoined from the reality of the emptiness of an essential nature of nonentities; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness of an essential nature of nonentities; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness of an essential nature of nonentities.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the applications of mindfulness; is neither conjoined with nor disjoined from the reality of the applications of mindfulness; is neither conjoined with nor disjoined from anything other than the real nature of the applications of mindfulness; and is neither conjoined with nor disjoined from anything other than the reality of the applications of mindfulness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the correct exertions; is neither conjoined with nor disjoined from the reality of the correct exertions; is neither conjoined with nor disjoined from anything other than the real nature of the correct exertions; and is neither conjoined with nor disjoined from anything other than the reality of the correct exertions. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the supports for miraculous ability; is neither conjoined with nor disjoined from the reality of the supports for miraculous ability; is neither conjoined with nor disjoined from anything other than the real nature of the supports for miraculous ability; and is neither conjoined with nor disjoined from anything other than the reality of the supports for miraculous ability. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the faculties; is neither conjoined with nor disjoined from the reality of the faculties; is neither conjoined with nor disjoined from anything other than the real nature of the faculties; and is neither conjoined with nor disjoined from anything other than the reality of the faculties. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the powers; is neither conjoined with nor disjoined from the reality of the powers; is neither conjoined with nor disjoined from anything other than the real nature of the powers; and is neither conjoined with nor disjoined from anything other than the reality of the powers. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the branches of enlightenment; is neither conjoined with nor disjoined from the reality of the branches of enlightenment; is neither conjoined with nor disjoined from anything other than the real nature of the branches of enlightenment; and is neither conjoined with nor disjoined from anything other than the reality of the branches of enlightenment. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the noble eightfold path; is neither conjoined with nor disjoined from the reality of the noble eightfold path; is neither conjoined with nor disjoined from anything other than the real nature of the noble eightfold path; and is neither conjoined with nor disjoined from anything other than the reality of the noble eightfold path.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the truths of the noble ones; is neither conjoined with nor disjoined from the reality of the truths of the noble ones; is neither conjoined with nor disjoined from anything other than the real nature of the truths of the noble ones; and is neither conjoined with nor disjoined from anything other than the reality of the truths of the noble ones. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the meditative concentrations; is neither conjoined with nor disjoined from the reality of the meditative concentrations; is neither conjoined with nor disjoined from anything other than the real nature of the meditative concentrations; and is neither conjoined with nor disjoined from anything other than the reality of the meditative concentrations. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the immeasurable attitudes; is neither conjoined with nor disjoined from the reality of the immeasurable attitudes; is neither conjoined with nor disjoined from anything other than the real nature of the immeasurable attitudes; and is neither conjoined with nor disjoined from anything other than the reality of the immeasurable attitudes. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the formless absorptions; is neither conjoined with nor disjoined from the reality of the formless absorptions; is neither conjoined with nor disjoined from anything other than the real nature of the formless absorptions; and is neither conjoined with nor disjoined from anything other than the reality of the formless absorptions. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the liberations; is neither conjoined with nor disjoined from the reality of the liberations; is neither conjoined with nor disjoined from anything other than the real nature of the liberations; and is neither conjoined with nor disjoined from anything other than the reality of the liberations. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the serial steps of meditative absorption; is neither conjoined with nor disjoined from the reality of the serial steps of meditative absorption; is neither conjoined with nor disjoined from anything other than the real nature of the serial steps of meditative absorption; and is neither conjoined with nor disjoined from anything other than the reality of the serial steps of meditative absorption. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the emptiness, signlessness, and wishlessness gateways to liberation; is neither conjoined with nor disjoined from the reality of the emptiness, signlessness, and wishlessness gateways to liberation; is neither conjoined with nor disjoined from anything other than the real nature of the emptiness, signlessness, and wishlessness gateways to liberation; and is neither conjoined with nor disjoined from anything other than the reality of the emptiness, signlessness, and wishlessness gateways to liberation. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the extrasensory powers; is neither conjoined with nor disjoined from the reality of the extrasensory powers; is neither conjoined with nor disjoined from anything other than the real nature of the extrasensory powers; and is neither conjoined with nor disjoined from anything other than the reality of the extrasensory powers. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the meditative stabilities; is neither conjoined with nor disjoined from the reality of the meditative stabilities; is neither conjoined with nor disjoined from anything other than the real nature of the meditative stabilities; and is neither conjoined with nor disjoined from anything other than the reality of the meditative stabilities. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the dhāraṇī gateways; is neither conjoined with nor disjoined from the reality of the dhāraṇī gateways; is neither conjoined with nor disjoined from anything other than the real nature of the dhāraṇī gateways; and is neither conjoined with nor disjoined from anything other than the reality of the dhāraṇī gateways. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the powers of the tathāgatas; is neither conjoined with nor disjoined from the reality of the powers of the tathāgatas; is neither conjoined with nor disjoined from anything other than the real nature of the powers of the tathāgatas; and is neither conjoined with nor disjoined from anything other than the reality of the powers of the tathāgatas. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the fearlessnesses; is neither conjoined with nor disjoined from the reality of the fearlessnesses; is neither conjoined with nor disjoined from anything other than the real nature of the fearlessnesses; and is neither conjoined with nor disjoined from anything other than the reality of the fearlessnesses. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the kinds of exact knowledge; is neither conjoined with nor disjoined from the reality of the kinds of exact knowledge; is neither conjoined with nor disjoined from anything other than the real nature of the kinds of exact knowledge; and is neither conjoined with nor disjoined from anything other than the reality of the kinds of exact knowledge. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of great loving kindness; is neither conjoined with nor disjoined from the reality of great loving kindness; is neither conjoined with nor disjoined from anything other than the real nature of great loving kindness; and is neither conjoined with nor disjoined from anything other than the reality of great loving kindness. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of great compassion; is neither conjoined with nor disjoined from the reality of great compassion; is neither conjoined with nor disjoined from anything other than the real nature of great compassion; and is neither conjoined with nor disjoined from anything other than the reality of great compassion. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the distinct qualities of the buddhas; is neither conjoined with nor disjoined from the reality of the distinct qualities of the buddhas; is neither conjoined with nor disjoined from anything other than the real nature of the distinct qualities of the buddhas; and is neither conjoined with nor disjoined from anything other than the reality of the distinct qualities of the buddhas.
“Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of knowledge of all the dharmas; is neither conjoined with nor disjoined from the reality of knowledge of all the dharmas; is neither conjoined with nor disjoined from anything other than the real nature of knowledge of all the dharmas; and is neither conjoined with nor disjoined from anything other than the reality of knowledge of all the dharmas. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of the knowledge of the aspects of the path; is neither conjoined with nor disjoined from the reality of the knowledge of the aspects of the path; is neither conjoined with nor disjoined from anything other than the real nature of the knowledge of the aspects of the path; and is neither conjoined with nor disjoined from anything other than the reality of the knowledge of the aspects of the path. Kauśika, the tathāgata is neither conjoined with nor disjoined from the real nature of all-aspect omniscience; is neither conjoined with nor disjoined from the reality of all-aspect omniscience; is neither conjoined with nor disjoined from anything other than the real nature of all-aspect omniscience; and is neither conjoined with nor disjoined from anything other than the reality of all-aspect omniscience.
“Kauśika, the power of that which is not conjoined with and not disjoined from all those phenomena––this, by way of being devoid of a blessing, is its blessing.
“Kauśika, you asked, ‘Where should bodhisattva great beings search for the perfection of wisdom?’ Kauśika, they should not search for it in physical forms, nor should they search for it in anything other than physical forms; they should not search for it in feelings, nor should they search for it in anything other than feelings; they should not search for it in perceptions, nor should they search for it in anything other than perceptions; they should not search for it in formative predispositions, nor should they search for it in anything other than formative predispositions; and they should not search for it in consciousness, nor should they search for it in anything other than consciousness. If you ask why, Kauśika, it is because all those phenomena—physical forms, feelings, perceptions, formative predispositions, consciousness, bodhisattvas, the perfection of wisdom, and the act of searching—are neither conjoined nor disjoined, and are immaterial, impossible to indicate, unimpeded, and have only one defining characteristic, which is to say, they are without defining characteristics.