“The realm of phenomena cannot be apprehended because of utter purity, the real nature cannot be apprehended because of utter purity, the very limit of reality cannot be apprehended because of utter purity, and the realm of the inconceivable cannot be apprehended because of utter purity. The aggregates cannot be apprehended because of utter purity, the sensory elements cannot be apprehended because of utter purity, the sense fields cannot be apprehended because of utter purity, and dependent origination cannot be apprehended because of utter purity. The perfection of generosity cannot be apprehended because of utter purity, the perfection of ethical discipline cannot be apprehended because of utter purity, the perfection of tolerance cannot be apprehended because of utter purity, the perfection of perseverance cannot be apprehended because of utter purity, the perfection of meditative concentration cannot be apprehended because of utter purity, and the perfection of wisdom cannot be apprehended because of utter purity.
“The emptiness of internal phenomena cannot be apprehended because of utter purity, the emptiness of external phenomena cannot be apprehended because of utter purity, the emptiness of external and internal phenomena cannot be apprehended because of utter purity, the emptiness of emptiness cannot be apprehended because of utter purity, the emptiness of great extent cannot be apprehended because of utter purity, the emptiness of ultimate reality cannot be apprehended because of utter purity, the emptiness of conditioned phenomena cannot be apprehended because of utter purity, the emptiness of unconditioned phenomena cannot be apprehended because of utter purity, the emptiness of the unlimited cannot be apprehended because of utter purity, the emptiness of that which has neither beginning nor end cannot be apprehended because of utter purity, the emptiness of nonexclusion cannot be apprehended because of utter purity, the emptiness of inherent nature cannot be apprehended because of utter purity, the emptiness of all phenomena cannot be apprehended because of utter purity, the emptiness of intrinsic defining characteristics cannot be apprehended because of utter purity, the emptiness of that which cannot be apprehended cannot be apprehended because of utter purity, the emptiness of nonentities cannot be apprehended because of utter purity, the emptiness of essential nature cannot be apprehended because of utter purity, and the emptiness of an essential nature of nonentities cannot be apprehended because of utter purity.
“The applications of mindfulness cannot be apprehended because of utter purity, the correct exertions cannot be apprehended because of utter purity, the supports for miraculous ability cannot be apprehended because of utter purity, the faculties cannot be apprehended because of utter purity, the powers cannot be apprehended because of utter purity, the branches of enlightenment cannot be apprehended because of utter purity, and the noble eightfold path cannot be apprehended because of utter purity.
“The truths of the noble ones cannot be apprehended because of utter purity, the meditative concentrations cannot be apprehended because of utter purity, the immeasurable attitudes cannot be apprehended because of utter purity, the formless absorptions cannot be apprehended because of utter purity, the liberations cannot be apprehended because of utter purity, the serial steps of meditative absorption cannot be apprehended because of utter purity, the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended because of utter purity, the extrasensory powers cannot be apprehended because of utter purity, the meditative stabilities cannot be apprehended because of utter purity, the dhāraṇī gateways cannot be apprehended because of utter purity, the powers of the tathāgatas cannot be apprehended because of utter purity, the fearlessnesses cannot be apprehended because of utter purity, the kinds of exact knowledge cannot be apprehended because of utter purity, great compassion cannot be apprehended because of utter purity, and the eighteen distinct qualities of the buddhas cannot be apprehended because of utter purity.
“Those who have entered the stream cannot be apprehended because of utter purity, once-returners cannot be apprehended because of utter purity, non-returners cannot be apprehended because of utter purity, arhats cannot be apprehended because of utter purity, pratyekabuddhas cannot be apprehended because of utter purity, bodhisattvas cannot be apprehended because of utter purity, and tathāgatas, arhats, perfectly complete buddhas cannot be apprehended because of utter purity. The fruit of having entered the stream cannot be apprehended because of utter purity, the fruit of once-returner cannot be apprehended because of utter purity, the fruit of non-returner cannot be apprehended because of utter purity, arhatship cannot be apprehended because of utter purity, individual enlightenment cannot be apprehended because of utter purity, the knowledge of the aspects of the path cannot be apprehended because of utter purity, and all-aspect omniscience cannot be apprehended because of utter purity. Nonarising cannot be apprehended because of utter purity, nonceasing cannot be apprehended because of utter purity, nondefilement cannot be apprehended because of utter purity, nonpurification cannot be apprehended because of utter purity, and nonconditioning cannot be apprehended because of utter purity. The limits of past time cannot be apprehended because of utter purity, the limits of future time cannot be apprehended because of utter purity, the present cannot be apprehended because of utter purity, coming cannot be apprehended because of utter purity, going cannot be apprehended because of utter purity, abiding cannot be apprehended because of utter purity, death cannot be apprehended because of utter purity, birth cannot be apprehended because of utter purity, decrease cannot be apprehended because of utter purity, and increase cannot be apprehended because of utter purity.
“If you ask, on account of not apprehending, what are all not apprehended, the realm of phenomena is not apprehended because of not apprehending591 the realm of phenomena. If you ask why, Subhūti, it is because the realm of phenomena that is not apprehended is neither apprehended, nor is it not apprehended.
“The real nature is not apprehended because of not apprehending the real nature. If you ask why, Subhūti, it is because the real nature that is not apprehended is neither apprehended, nor is it not apprehended. The very limit of reality is not apprehended because of not apprehending the very limit of reality. If you ask why, Subhūti, it is because the very limit of reality that is not apprehended is neither apprehended, nor is it not apprehended. The expanse of the inconceivable is not apprehended because of not apprehending the expanse of the inconceivable. If you ask why, Subhūti, it is because the expanse of the inconceivable that is not apprehended is neither apprehended, nor is it not apprehended. The aggregates, the sensory elements, and the sense fields are not apprehended because of not apprehending the aggregates, the sensory elements, and the sense fields. If you ask why, Subhūti, it is because the aggregates, the sensory elements, and the sense fields that are not apprehended are neither apprehended, nor are they not apprehended. Dependent origination is not apprehended because of not apprehending dependent origination. If you ask why, Subhūti, it is because dependent origination that is not apprehended is neither apprehended, nor is it not apprehended.
“The perfection of generosity is not apprehended because of not apprehending the perfection of generosity. If you ask why, Subhūti, it is because the perfection of generosity that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of ethical discipline is not apprehended because of not apprehending the perfection of ethical discipline. If you ask why, Subhūti, it is because the perfection of ethical discipline that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of tolerance is not apprehended because of not apprehending the perfection of tolerance. If you ask why, Subhūti, it is because the perfection of tolerance that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of perseverance is not apprehended because of not apprehending the perfection of perseverance. If you ask why, Subhūti, it is because the perfection of perseverance that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of meditative concentration is not apprehended because of not apprehending the perfection of meditative concentration. If you ask why, Subhūti, it is because the perfection of meditative concentration that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of wisdom is not apprehended because of not apprehending the perfection of wisdom. If you ask why, Subhūti, it is because the perfection of wisdom that is not apprehended is neither apprehended, nor is it not apprehended.
“The emptiness of internal phenomena is not apprehended because of not apprehending the emptiness of internal phenomena. If you ask why, Subhūti, it is because the emptiness of internal phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of external phenomena is not apprehended because of not apprehending the emptiness of external phenomena. If you ask why, Subhūti, it is because the emptiness of external phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of external and internal phenomena is not apprehended because of not apprehending the emptiness of external and internal phenomena. If you ask why, Subhūti, it is because the emptiness of external and internal phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of emptiness is not apprehended because of not apprehending the emptiness of emptiness. If you ask why, Subhūti, it is because the emptiness of emptiness that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of great extent is not apprehended because of not apprehending the emptiness of great extent. If you ask why, Subhūti, it is because the emptiness of great extent that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of ultimate reality is not apprehended because of not apprehending the emptiness of ultimate reality. If you ask why, Subhūti, it is because the emptiness of ultimate reality that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of conditioned phenomena is not apprehended because of not apprehending the emptiness of conditioned phenomena. If you ask why, Subhūti, it is because the emptiness of conditioned phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of unconditioned phenomena is not apprehended because of not apprehending the emptiness of unconditioned phenomena. If you ask why, Subhūti, it is because the emptiness of unconditioned phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of the unlimited is not apprehended because of not apprehending the emptiness of the unlimited. If you ask why, Subhūti, it is because the emptiness of the unlimited that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of that which has neither beginning nor end is not apprehended because of not apprehending the emptiness of that which has neither beginning nor end. If you ask why, Subhūti, it is because the emptiness of that which has neither beginning nor end that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of nonexclusion is not apprehended because of not apprehending the emptiness of nonexclusion. If you ask why, Subhūti, it is because the emptiness of nonexclusion that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of inherent nature is not apprehended because of not apprehending the emptiness of inherent nature. If you ask why, Subhūti, it is because the emptiness of inherent nature that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of all phenomena is not apprehended because of not apprehending the emptiness of all phenomena. If you ask why, Subhūti, it is because the emptiness of all phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of intrinsic defining characteristics is not apprehended because of not apprehending the emptiness of intrinsic defining characteristics. If you ask why, Subhūti, it is because the emptiness of intrinsic defining characteristics that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of that which cannot be apprehended is not apprehended because of not apprehending the emptiness of that which cannot be apprehended. If you ask why, Subhūti, it is because the emptiness of that which cannot be apprehended that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of nonentities is not apprehended because of not apprehending the emptiness of nonentities. If you ask why, Subhūti, it is because the emptiness of nonentities that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of essential nature is not apprehended because of not apprehending the emptiness of essential nature. If you ask why, Subhūti, it is because the emptiness of essential nature that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of an essential nature of nonentities is not apprehended because of not apprehending the emptiness of an essential nature of nonentities. If you ask why, Subhūti, it is because the emptiness of an essential nature of nonentities that is not apprehended is neither apprehended, nor is it not apprehended.
“The applications of mindfulness are not apprehended because of not apprehending the applications of mindfulness. If you ask why, Subhūti, it is because the applications of mindfulness that are not apprehended are neither apprehended, nor are they not apprehended. The correct exertions are not apprehended because of not apprehending the correct exertions. If you ask why, Subhūti, it is because the correct exertions that are not apprehended are neither apprehended, nor are they not apprehended. The supports for miraculous ability are not apprehended because of not apprehending the supports for miraculous ability. If you ask why, Subhūti, it is because the supports for miraculous ability that are not apprehended are neither apprehended, nor are they not apprehended. The faculties are not apprehended because of not apprehending the faculties. If you ask why, Subhūti, it is because the faculties that are not apprehended are neither apprehended, nor are they not apprehended. the powers are not apprehended because of not apprehending the powers. If you ask why, Subhūti, it is because the powers that are not apprehended are neither apprehended, nor are they not apprehended. The branches of enlightenment are not apprehended because of not apprehending the branches of enlightenment. If you ask why, Subhūti, it is because the branches of enlightenment that are not apprehended are neither apprehended, nor are they not apprehended. The noble eightfold path is not apprehended because of not apprehending the noble eightfold path. If you ask why, Subhūti, it is because the noble eightfold path that is not apprehended is neither apprehended, nor is it not apprehended.
“The truths of the noble ones are not apprehended because of not apprehending the truths of the noble ones. If you ask why, Subhūti, it is because the truths of the noble ones that are not apprehended are neither apprehended, nor are they not apprehended. The meditative concentrations are not apprehended because of not apprehending the meditative concentrations. If you ask why, Subhūti, it is because the meditative concentrations that are not apprehended are neither apprehended, nor are they not apprehended. The immeasurable attitudes are not apprehended because of not apprehending the immeasurable attitudes. If you ask why, Subhūti, it is because the immeasurable attitudes that are not apprehended are neither apprehended, nor are they not apprehended. The formless absorptions are not apprehended because of not apprehending the formless absorptions. If you ask why, Subhūti, it is because the formless absorptions that are not apprehended are neither apprehended, nor are they not apprehended. The liberations are not apprehended because of not apprehending the liberations. If you ask why, Subhūti, it is because the liberations that are not apprehended are neither apprehended, nor are they not apprehended. The serial steps of meditative absorption are not apprehended because of not apprehending the serial steps of meditative absorption. If you ask why, Subhūti, it is because the serial steps of meditative absorption that are not apprehended are neither apprehended, nor are they not apprehended. The emptiness, signlessness, and wishlessness gateways to liberation are not apprehended because of not apprehending the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, Subhūti, it is because the emptiness, signlessness, and wishlessness gateways to liberation that are not apprehended are neither apprehended, nor are they not apprehended. The extrasensory powers are not apprehended because of not apprehending the extrasensory powers. If you ask why, Subhūti, it is because the extrasensory powers that are not apprehended are neither apprehended, nor are they not apprehended. The meditative stabilities are not apprehended because of not apprehending the meditative stabilities. If you ask why, Subhūti, it is because the meditative stabilities that are not apprehended are neither apprehended, nor are they not apprehended. The dhāraṇī gateways are not apprehended because of not apprehending the dhāraṇī gateways. If you ask why, Subhūti, it is because the dhāraṇī gateways that are not apprehended are neither apprehended, nor are they not apprehended.
“The powers of the tathāgatas are not apprehended because of not apprehending the powers of the tathāgatas. If you ask why, Subhūti, it is because the powers of the tathāgatas that are not apprehended are neither apprehended, nor are they not apprehended. The fearlessnesses are not apprehended because of not apprehending the fearlessnesses. If you ask why, Subhūti, it is because the fearlessnesses that are not apprehended are neither apprehended, nor are they not apprehended. The kinds of exact knowledge are not apprehended because of not apprehending the kinds of exact knowledge. If you ask why, Subhūti, it is because the kinds of exact knowledge that are not apprehended are neither apprehended, nor are they not apprehended. Great loving kindness is not apprehended because of not apprehending great loving kindness. If you ask why, Subhūti, it is because great loving kindness that is not apprehended is neither apprehended, nor is it not apprehended. Great compassion is not apprehended because of not apprehending great compassion. If you ask why, Subhūti, it is because great compassion that is not apprehended is neither apprehended, nor is it not apprehended. The eighteen distinct qualities of the buddhas are not apprehended because of not apprehending the eighteen distinct qualities of the buddhas. If you ask why, Subhūti, it is because the eighteen distinct qualities of the buddhas that are not apprehended are neither apprehended, nor are they not apprehended.
“Those who have entered the stream are not apprehended because of not apprehending those who have entered the stream. If you ask why, Subhūti, it is because those who have entered the stream who are not apprehended are neither apprehended, nor are they not apprehended. Once-returners are not apprehended because of not apprehending once-returners. If you ask why, Subhūti, it is because once-returners who are not apprehended are neither apprehended, nor are they not apprehended. Non-returners are not apprehended because of not apprehending non-returners. If you ask why, Subhūti, it is because non-returners who are not apprehended are neither apprehended, nor are they not apprehended. Arhats are not apprehended because of not apprehending arhats. If you ask why, Subhūti, it is because arhats who are not apprehended are neither apprehended, nor are they not apprehended. Pratyekabuddhas are not apprehended because of not apprehending pratyekabuddhas. If you ask why, Subhūti, it is because pratyekabuddhas who are not apprehended are neither apprehended, nor are they not apprehended. Bodhisattvas are not apprehended because of not apprehending bodhisattvas. If you ask why, Subhūti, it is because bodhisattvas who are not apprehended are neither apprehended, nor are they not apprehended. Tathāgatas are not apprehended because of not apprehending tathāgatas. If you ask why, Subhūti, it is because tathāgatas who are not apprehended are neither apprehended, nor are they not apprehended.
“The fruit of having entered the stream is not apprehended because of not apprehending the fruit of having entered the stream. If you ask why, Subhūti, it is because the fruit of having entered the stream that is not apprehended is neither apprehended, nor is it not apprehended. The fruit of once-returner is not apprehended because of not apprehending the fruit of once-returner. If you ask why, Subhūti, it is because the fruit of once-returner that is not apprehended is neither apprehended, nor is it not apprehended. The fruit of non-returner is not apprehended because of not apprehending the fruit of non-returner. If you ask why, Subhūti, it is because the fruit of non-returner that is not apprehended is neither apprehended, nor is it not apprehended. Arhatship is not apprehended because of not apprehending arhatship. If you ask why, Subhūti, it is because arhatship that is not apprehended is neither apprehended, nor is it not apprehended. Individual enlightenment is not apprehended because of not apprehending individual enlightenment. If you ask why, Subhūti, it is because individual enlightenment that is not apprehended is neither apprehended, nor is it not apprehended. The knowledge of the aspects of the path is not apprehended because of not apprehending the knowledge of the aspects of the path. If you ask why, Subhūti, it is because the knowledge of the aspects of the path that is not apprehended is neither apprehended, nor is it not apprehended. All-aspect omniscience is not apprehended because of not apprehending all-aspect omniscience. If you ask why, Subhūti, it is because all-aspect omniscience that is not apprehended is neither apprehended, nor is it not apprehended.
“Nonarising is not apprehended because of not apprehending nonarising. If you ask why, Subhūti, it is because nonarising that is not apprehended is neither apprehended, nor is it not apprehended. Nonceasing is not apprehended because of not apprehending nonceasing. If you ask why, Subhūti, it is because nonceasing that is not apprehended is neither apprehended, nor is it not apprehended. Nondefilement is not apprehended because of not apprehending nondefilement. If you ask why, Subhūti, it is because nondefilement that is not apprehended is neither apprehended, nor is it not apprehended. Nonpurification is not apprehended because of not apprehending nonpurification. If you ask why, Subhūti, it is because nonpurification that is not apprehended is neither apprehended, nor is it not apprehended. Nonconditioning is not apprehended because of not apprehending nonconditioning. If you ask why, Subhūti, it is because nonconditioning that is not apprehended is neither apprehended, nor is it not apprehended.
“The limits of past time are not apprehended because of not apprehending the limits of past time. If you ask why, Subhūti, it is because the limits of past time that are not apprehended are neither apprehended, nor are they not apprehended. The limits of future time are not apprehended because of not apprehending the limits of future time. If you ask why, Subhūti, it is because the limits of future time that are not apprehended are neither apprehended, nor are they not apprehended. The present is not apprehended because of not apprehending the present. If you ask why, Subhūti, it is because the present that is not apprehended is neither apprehended, nor is it not apprehended.
“Coming is not apprehended because of not apprehending coming. If you ask why, Subhūti, it is because coming that is not apprehended is neither apprehended, nor is it not apprehended. Going is not apprehended because of not apprehending going. If you ask why, Subhūti, it is because going that is not apprehended is neither apprehended, nor is it not apprehended. Abiding is not apprehended because of not apprehending abiding. If you ask why, Subhūti, it is because abiding that is not apprehended is neither apprehended, nor is it not apprehended. Death is not apprehended because of not apprehending death. If you ask why, Subhūti, it is because death that is not apprehended is neither apprehended, nor is it not apprehended. Birth is not apprehended because of not apprehending birth. If you ask why, Subhūti, it is because birth that is not apprehended is neither apprehended, nor is it not apprehended. Decrease is not apprehended because of not apprehending decrease. If you ask why, Subhūti, it is because decrease that is not apprehended is neither apprehended, nor is it not apprehended. Increase is not apprehended because of not apprehending increase. If you ask why, Subhūti, it is because increase that is not apprehended is neither apprehended, nor is it not apprehended.
“The first level is not apprehended because of not apprehending the first level. If you ask why, Subhūti, it is because the first level that is not apprehended is neither apprehended, nor is it not apprehended. The second level is not apprehended because of not apprehending the second level. If you ask why, Subhūti, it is because the second level that is not apprehended is neither apprehended, nor is it not apprehended. The third level is not apprehended because of not apprehending the third level. If you ask why, Subhūti, it is because the third level that is not apprehended is neither apprehended, nor is it not apprehended. The fourth level is not apprehended because of not apprehending the fourth level. If you ask why, Subhūti, it is because the fourth level that is not apprehended is neither apprehended, nor is it not apprehended. The fifth level is not apprehended because of not apprehending the fifth level. If you ask why, Subhūti, it is because the fifth level that is not apprehended is neither apprehended, nor is it not apprehended. The sixth level is not apprehended because of not apprehending the sixth level. If you ask why, Subhūti, it is because the sixth level that is not apprehended is neither apprehended, nor is it not apprehended. The seventh level is not apprehended because of not apprehending the seventh level. If you ask why, Subhūti, it is because the seventh level that is not apprehended is neither apprehended, nor is it not apprehended. The eighth level is not apprehended because of not apprehending the eighth level. If you ask why, Subhūti, it is because the eighth level that is not apprehended is neither apprehended, nor is it not apprehended. The ninth level is not apprehended because of not apprehending the ninth level. If you ask why, Subhūti, it is because the ninth level that is not apprehended is neither apprehended, nor is it not apprehended. The tenth level is not apprehended because of not apprehending the tenth level. If you ask why, Subhūti, it is because the tenth level that is not apprehended is neither apprehended, nor is it not apprehended.
“If, among them, you ask what the first level is, what the second level is, what the third level is, what the fourth level is, what the fifth level is, what the sixth level is, what the seventh level is, what the eighth level is, what the ninth level is, and what the tenth level is, they are, respectively, the level of bright insight, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of the achievement of realization, the level of the pratyekabuddhas, the level of the bodhisattvas, and the level of the buddhas.
“Because of the emptiness of internal phenomena the first level is not apprehended; because of the emptiness of external phenomena the first level is not apprehended; because of the emptiness of external and internal phenomena the first level is not apprehended; because of the emptiness of emptiness the first level is not apprehended; because of the emptiness of great extent the first level is not apprehended; because of the emptiness of ultimate reality the first level is not apprehended; because of the emptiness of conditioned phenomena the first level is not apprehended; because of the emptiness of unconditioned phenomena the first level is not apprehended; because of the emptiness of the unlimited the first level is not apprehended; because of the emptiness of that which has neither beginning nor end the first level is not apprehended; because of the emptiness of nonexclusion the first level is not apprehended; because of the emptiness of inherent nature the first level is not apprehended; because of the emptiness of all phenomena the first level is not apprehended; because of the emptiness of intrinsic defining characteristics the first level is not apprehended; because of the emptiness of that which cannot be apprehended the first level is not apprehended; because of the emptiness of nonentities the first level is not apprehended; because of the emptiness of essential nature the first level is not apprehended; and because of the emptiness of an essential nature of nonentities the first level is not apprehended.
“Because of the emptiness of internal phenomena the second level is not apprehended; because of the emptiness of external phenomena the second level is not apprehended; because of the emptiness of external and internal phenomena the second level is not apprehended; because of the emptiness of emptiness the second level is not apprehended; because of the emptiness of great extent the second level is not apprehended; because of the emptiness of ultimate reality the second level is not apprehended; because of the emptiness of conditioned phenomena the second level is not apprehended; because of the emptiness of unconditioned phenomena the second level is not apprehended; because of the emptiness of the unlimited the second level is not apprehended; because of the emptiness of that which has neither beginning nor end the second level is not apprehended; because of the emptiness of nonexclusion the second level is not apprehended; because of the emptiness of inherent nature the second level is not apprehended; because of the emptiness of all phenomena the second level is not apprehended; because of the emptiness of intrinsic defining characteristics the second level is not apprehended; because of the emptiness of that which cannot be apprehended the second level is not apprehended; because of the emptiness of nonentities the second level is not apprehended; because of the emptiness of essential nature the second level is not apprehended; and because of the emptiness of an essential nature of nonentities the second level is not apprehended.
“Because of the emptiness of internal phenomena the third level is not apprehended; because of the emptiness of external phenomena the third level is not apprehended; because of the emptiness of external and internal phenomena the third level is not apprehended; because of the emptiness of emptiness the third level is not apprehended; because of the emptiness of great extent the third level is not apprehended; because of the emptiness of ultimate reality the third level is not apprehended; because of the emptiness of conditioned phenomena the third level is not apprehended; because of the emptiness of unconditioned phenomena the third level is not apprehended; because of the emptiness of the unlimited the third level is not apprehended; because of the emptiness of that which has neither beginning nor end the third level is not apprehended; because of the emptiness of nonexclusion the third level is not apprehended; because of the emptiness of inherent nature the third level is not apprehended; because of the emptiness of all phenomena the third level is not apprehended; because of the emptiness of intrinsic defining characteristics the third level is not apprehended; because of the emptiness of that which cannot be apprehended the third level is not apprehended; because of the emptiness of nonentities the third level is not apprehended; because of the emptiness of essential nature the third level is not apprehended; and because of the emptiness of an essential nature of nonentities the third level is not apprehended.
“Because of the emptiness of internal phenomena the fourth level is not apprehended; because of the emptiness of external phenomena the fourth level is not apprehended; because of the emptiness of external and internal phenomena the fourth level is not apprehended; because of the emptiness of emptiness the fourth level is not apprehended; because of the emptiness of great extent the fourth level is not apprehended; because of the emptiness of ultimate reality the fourth level is not apprehended; because of the emptiness of conditioned phenomena the fourth level is not apprehended; because of the emptiness of unconditioned phenomena the fourth level is not apprehended; because of the emptiness of the unlimited the fourth level is not apprehended; because of the emptiness of that which has neither beginning nor end the fourth level is not apprehended; because of the emptiness of nonexclusion the fourth level is not apprehended; because of the emptiness of inherent nature the fourth level is not apprehended; because of the emptiness of all phenomena the fourth level is not apprehended; because of the emptiness of intrinsic defining characteristics the fourth level is not apprehended; because of the emptiness of that which cannot be apprehended the fourth level is not apprehended; because of the emptiness of nonentities the fourth level is not apprehended; because of the emptiness of essential nature the fourth level is not apprehended; and because of the emptiness of an essential nature of nonentities the fourth level is not apprehended.
“Because of the emptiness of internal phenomena the fifth level is not apprehended; because of the emptiness of external phenomena the fifth level is not apprehended; because of the emptiness of external and internal phenomena the fifth level is not apprehended; because of the emptiness of emptiness the fifth level is not apprehended; because of the emptiness of great extent the fifth level is not apprehended; because of the emptiness of ultimate reality the fifth level is not apprehended; because of the emptiness of conditioned phenomena the fifth level is not apprehended; because of the emptiness of unconditioned phenomena the fifth level is not apprehended; because of the emptiness of the unlimited the fifth level is not apprehended; because of the emptiness of that which has neither beginning nor end the fifth level is not apprehended; because of the emptiness of nonexclusion the fifth level is not apprehended; because of the emptiness of inherent nature the fifth level is not apprehended; because of the emptiness of all phenomena the fifth level is not apprehended; because of the emptiness of intrinsic defining characteristics the fifth level is not apprehended; because of the emptiness of that which cannot be apprehended the fifth level is not apprehended; because of the emptiness of nonentities the fifth level is not apprehended; because of the emptiness of essential nature the fifth level is not apprehended; and because of the emptiness of an essential nature of nonentities the fifth level is not apprehended.