The Bodhisattvas' Questions on Clarification Begin

"You now ask of this meaning, in order to awaken the deluded multitude; I shall answer according to its very nature — you now should listen closely and attentively.
Every dharma is without function, and likewise without any inherent nature of its own; and for this reason, each and every one of them does not know any other.

Just as, within a river, the water rushes and races, contending as it flows onward, each and every part not knowing any other — so too it is with every dharma.
Just as, within a great mass of fire, fierce flames arise all at once together, each and every one not knowing any other — so too it is with every dharma.

Just as, when a long wind arises, whatever it meets is all fanned and stirred, each and every part not knowing any other — so too it is with every dharma.
Just as with every element of earth, turning one into another, depending and abiding upon one another, each and every one not knowing any other — so too it is with every dharma.

Eye, ear, nose, tongue, body, mind, and intellect, and every one of the sense-faculties — by means of these there is forever turning and flowing, yet there is no one at all who does the turning.
The nature of dharmas is fundamentally unborn, yet it manifests and appears to be born; within this, there is no one at all who manifests it, nor any thing at all that is manifested.

Eye, ear, nose, tongue, body, mind, and intellect, and every one of the sense-faculties — all of them are empty, without any nature of their own; it is the deluded mind that discriminates them into being.
Contemplating in accordance with principle, everything is entirely without any nature of its own; the Dharma-eye, inconceivable, this vision is no inverted view.

Whether real or unreal, whether false or not false, the mundane and the world-transcending — these are nothing but provisional, conventional speech."

"This is the domain of those who delight in stillness and cessation, those of great learning; I shall proclaim it for your sake — you now should listen and receive it.
Discriminating and contemplating the body within, who, among all this, is 'I'? If one is able to understand it thus, one penetrates whether 'I' exists or does not exist.

This body is provisionally established, its dwelling-place having no fixed location; one who truly understands this body has, within it, nothing at all to which he clings.
Contemplating the body thoroughly and well, everything becomes entirely clear and manifest; knowing that every dharma is empty and false, one no longer gives rise to discriminating thought.

From what does the lifespan arise, and from what, again, does it decline and cease? It is just like a whirling wheel of fire, whose beginning and end cannot be known.
The wise are able to contemplate that everything that exists is impermanent; every dharma is empty and without self, forever free of every mark.

Every recompense arises according to karma, unreal as a dream; moment by moment it is forever ceasing and being destroyed, and it is the same before as after.
Whatever dharma is seen in the world has the mind alone as its master; following understanding, one grasps at every mark, inverted and not in accordance with reality.

Whatever is spoken of in the world is, in every case, mere discrimination; there has never once been a single dharma that has entered into the nature of dharmas.
Through the power of the perceiving and the perceived, various dharmas come into being; swiftly ceasing, never pausing even for a moment, it is thus in every single thought."