“They will not falsely imagine that the emptiness of internal phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of an essential nature of nonentities.
“They will not falsely imagine that the emptiness of internal phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is at peace, and they will not falsely imagine that being at peace is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is at peace, and they will not falsely imagine that being at peace is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is at peace, and they will not falsely imagine that being at peace is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is at peace, and they will not falsely imagine that being at peace is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is at peace, and they will not falsely imagine that being at peace is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is at peace, and they will not falsely imagine that being at peace is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is at peace, and they will not falsely imagine that being at peace is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is at peace, and they will not falsely imagine that being at peace is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is at peace, and they will not falsely imagine that being at peace is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is at peace, and they will not falsely imagine that being at peace is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is at peace, and they will not falsely imagine that being at peace is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is at peace, and they will not falsely imagine that being at peace is the emptiness of an essential nature of nonentities.
“They will not falsely imagine that the emptiness of internal phenomena is void, and they will not falsely imagine that voidness is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is void, and they will not falsely imagine that voidness is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is void, and they will not falsely imagine that voidness is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is void, and they will not falsely imagine that voidness is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is void, and they will not falsely imagine that voidness is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is void, and they will not falsely imagine that voidness is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is void, and they will not falsely imagine that voidness is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is void, and they will not falsely imagine that voidness is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is void, and they will not falsely imagine that voidness is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is void, and they will not falsely imagine that voidness is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is void, and they will not falsely imagine that voidness is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is void, and they will not falsely imagine that voidness is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is void, and they will not falsely imagine that voidness is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is void, and they will not falsely imagine that voidness is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is void, and they will not falsely imagine that voidness is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is void, and they will not falsely imagine that voidness is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is void, and they will not falsely imagine that voidness is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is void, and they will not falsely imagine that voidness is the emptiness of an essential nature of nonentities.
“They will not falsely imagine that the applications of mindfulness are empty, and they will not falsely imagine that emptiness is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are signless, and they will not falsely imagine that signlessness is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are wishless, and they will not falsely imagine that wishlessness is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are nonarising, and they will not falsely imagine that nonarising is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are nonceasing, and they will not falsely imagine that nonceasing is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are at peace, and they will not falsely imagine that being at peace is the applications of mindfulness; and they will not falsely imagine that the applications of mindfulness are void, and they will not falsely imagine that voidness is the applications of mindfulness.
“They will not falsely imagine that the correct exertions are empty, and they will not falsely imagine that emptiness is the correct exertions; they will not falsely imagine that the correct exertions are signless, and they will not falsely imagine that signlessness is the correct exertions; they will not falsely imagine that the correct exertions are wishless, and they will not falsely imagine that wishlessness is the correct exertions; they will not falsely imagine that the correct exertions are nonarising, and they will not falsely imagine that nonarising is the correct exertions; they will not falsely imagine that the correct exertions are nonceasing, and they will not falsely imagine that nonceasing is the correct exertions; they will not falsely imagine that the correct exertions are at peace, and they will not falsely imagine that being at peace is the correct exertions; and they will not falsely imagine that the correct exertions are void, and they will not falsely imagine that voidness is the correct exertions.
“They will not falsely imagine that the supports for miraculous ability are empty, and they will not falsely imagine that emptiness is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are signless, and they will not falsely imagine that signlessness is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are wishless, and they will not falsely imagine that wishlessness is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are nonarising, and they will not falsely imagine that nonarising is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are nonceasing, and they will not falsely imagine that nonceasing is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are at peace, and they will not falsely imagine that being at peace is the supports for miraculous ability; and they will not falsely imagine that the supports for miraculous ability are void, and they will not falsely imagine that voidness is the supports for miraculous ability.
“They will not falsely imagine that the faculties are empty, and they will not falsely imagine that emptiness is the faculties; they will not falsely imagine that the faculties are signless, and they will not falsely imagine that signlessness is the faculties; they will not falsely imagine that the faculties are wishless, and they will not falsely imagine that wishlessness is the faculties; they will not falsely imagine that the faculties are nonarising, and they will not falsely imagine that nonarising is the faculties; they will not falsely imagine that the faculties are nonceasing, and they will not falsely imagine that nonceasing is the faculties; they will not falsely imagine that the faculties are at peace, and they will not falsely imagine that being at peace is the faculties; and they will not falsely imagine that the faculties are void, and they will not falsely imagine that voidness is the faculties.
“They will not falsely imagine that the powers are empty, and they will not falsely imagine that emptiness is the powers; they will not falsely imagine that the powers are signless, and they will not falsely imagine that signlessness is the powers; they will not falsely imagine that the powers are wishless, and they will not falsely imagine that wishlessness is the powers; they will not falsely imagine that the powers are nonarising, and they will not falsely imagine that nonarising is the powers; they will not falsely imagine that the powers are nonceasing, and they will not falsely imagine that nonceasing is the powers; they will not falsely imagine that the powers are at peace, and they will not falsely imagine that being at peace is the powers; and they will not falsely imagine that the powers are void, and they will not falsely imagine that voidness is the powers.
“They will not falsely imagine that the branches of enlightenment are empty, and they will not falsely imagine that emptiness is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are signless, and they will not falsely imagine that signlessness is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are wishless, and they will not falsely imagine that wishlessness is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are nonarising, and they will not falsely imagine that nonarising is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are nonceasing, and they will not falsely imagine that nonceasing is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are at peace, and they will not falsely imagine that being at peace is the branches of enlightenment; and they will not falsely imagine that the branches of enlightenment are void, and they will not falsely imagine that voidness is the branches of enlightenment.
“They will not falsely imagine that the noble eightfold path is empty, and they will not falsely imagine that emptiness is the noble eightfold path; they will not falsely imagine that the noble eightfold path is signless, and they will not falsely imagine that signlessness is the noble eightfold path; they will not falsely imagine that the noble eightfold path is wishless, and they will not falsely imagine that wishlessness is the noble eightfold path; they will not falsely imagine that the noble eightfold path is nonarising, and they will not falsely imagine that nonarising is the noble eightfold path; they will not falsely imagine that the noble eightfold path is nonceasing, and they will not falsely imagine that nonceasing is the noble eightfold path; they will not falsely imagine that the noble eightfold path is at peace, and they will not falsely imagine that being at peace is the noble eightfold path; and they will not falsely imagine that the noble eightfold path is void, and they will not falsely imagine that voidness is the noble eightfold path.
“They will not falsely imagine that the truths of the noble ones are empty, and they will not falsely imagine that emptiness is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are signless, and they will not falsely imagine that signlessness is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are wishless, and they will not falsely imagine that wishlessness is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are nonarising, and they will not falsely imagine that nonarising is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are nonceasing, and they will not falsely imagine that nonceasing is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are at peace, and they will not falsely imagine that being at peace is the truths of the noble ones; and they will not falsely imagine that the truths of the noble ones are void, and they will not falsely imagine that voidness is the truths of the noble ones.
“They will not falsely imagine that the meditative concentrations are empty, and they will not falsely imagine that emptiness is the meditative concentrations; they will not falsely imagine that the meditative concentrations are signless, and they will not falsely imagine that signlessness is the meditative concentrations; they will not falsely imagine that the meditative concentrations are wishless, and they will not falsely imagine that wishlessness is the meditative concentrations; they will not falsely imagine that the meditative concentrations are nonarising, and they will not falsely imagine that nonarising is the meditative concentrations; they will not falsely imagine that the meditative concentrations are nonceasing, and they will not falsely imagine that nonceasing is the meditative concentrations; they will not falsely imagine that the meditative concentrations are at peace, and they will not falsely imagine that being at peace is the meditative concentrations; and they will not falsely imagine that the meditative concentrations are void, and they will not falsely imagine that voidness is the meditative concentrations.
“They will not falsely imagine that the immeasurable attitudes are empty, and they will not falsely imagine that emptiness is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are signless, and they will not falsely imagine that signlessness is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are wishless, and they will not falsely imagine that wishlessness is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are nonarising, and they will not falsely imagine that nonarising is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are nonceasing, and they will not falsely imagine that nonceasing is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are at peace, and they will not falsely imagine that being at peace is the immeasurable attitudes; and they will not falsely imagine that the immeasurable attitudes are void, and they will not falsely imagine that voidness is the immeasurable attitudes.
“They will not falsely imagine that the formless absorptions are empty, and they will not falsely imagine that emptiness is the formless absorptions; they will not falsely imagine that the formless absorptions are signless, and they will not falsely imagine that signlessness is the formless absorptions; they will not falsely imagine that the formless absorptions are wishless, and they will not falsely imagine that wishlessness is the formless absorptions; they will not falsely imagine that the formless absorptions are nonarising, and they will not falsely imagine that nonarising is the formless absorptions; they will not falsely imagine that the formless absorptions are nonceasing, and they will not falsely imagine that nonceasing is the formless absorptions; they will not falsely imagine that the formless absorptions are at peace, and they will not falsely imagine that being at peace is the formless absorptions; and they will not falsely imagine that the formless absorptions are void, and they will not falsely imagine that voidness is the formless absorptions.
“They will not falsely imagine that the eight liberations are empty, and they will not falsely imagine that emptiness is the eight liberations; they will not falsely imagine that the eight liberations are signless, and they will not falsely imagine that signlessness is the eight liberations; they will not falsely imagine that the eight liberations are wishless, and they will not falsely imagine that wishlessness is the eight liberations; will not falsely imagine that the eight liberations are nonarising, and they will not falsely imagine that nonarising is the eight liberations; they will not falsely imagine that the eight liberations are nonceasing, and they will not falsely imagine that nonceasing is the eight liberations; they will not falsely imagine that the eight liberations are at peace, and they will not falsely imagine that being at peace is the eight liberations; and they will not falsely imagine that the eight liberations are void, and they will not falsely imagine that voidness is the eight liberations.
“They will not falsely imagine that the nine serial steps of meditative absorption are empty, and they will not falsely imagine that emptiness is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are signless, and they will not falsely imagine that signlessness is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are wishless, and they will not falsely imagine that wishlessness is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are nonarising, and they will not falsely imagine that nonarising is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are nonceasing, and they will not falsely imagine that nonceasing is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are at peace, and they will not falsely imagine that being at peace is the nine serial steps of meditative absorption; and they will not falsely imagine that the nine serial steps of meditative absorption are void, and they will not falsely imagine that voidness is the nine serial steps of meditative absorption.
“They will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are empty, and they will not falsely imagine that emptiness is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are signless, and they will not falsely imagine that signlessness is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are wishless, and they will not falsely imagine that wishlessness is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonarising, and they will not falsely imagine that nonarising is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonceasing, and they will not falsely imagine that nonceasing is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, and they will not falsely imagine that being at peace is the emptiness, signlessness, and wishlessness gateways to liberation; and they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are void, and they will not falsely imagine that voidness is the emptiness, signlessness, and wishlessness gateways to liberation.
“They will not falsely imagine that the extrasensory powers are empty, and they will not falsely imagine that emptiness is the extrasensory powers; they will not falsely imagine that the extrasensory powers are signless, and they will not falsely imagine that signlessness is the extrasensory powers; they will not falsely imagine that the extrasensory powers are wishless, and they will not falsely imagine that wishlessness is the extrasensory powers; they will not falsely imagine that the extrasensory powers are nonarising, and they will not falsely imagine that nonarising is the extrasensory powers; they will not falsely imagine that the extrasensory powers are nonceasing, and they will not falsely imagine that nonceasing is the extrasensory powers; they will not falsely imagine that the extrasensory powers are at peace, and they will not falsely imagine that being at peace is the extrasensory powers; and they will not falsely imagine that the extrasensory powers are void, and they will not falsely imagine that voidness is the extrasensory powers.
“They will not falsely imagine that the meditative stabilities are empty, and they will not falsely imagine that emptiness is the meditative stabilities; they will not falsely imagine that the meditative stabilities are signless, and they will not falsely imagine that signlessness is the meditative stabilities; they will not falsely imagine that the meditative stabilities are wishless, and they will not falsely imagine that wishlessness is the meditative stabilities; they will not falsely imagine that the meditative stabilities are nonarising, and they will not falsely imagine that nonarising is the meditative stabilities; they will not falsely imagine that the meditative stabilities are nonceasing, and they will not falsely imagine that nonceasing is the meditative stabilities; they will not falsely imagine that the meditative stabilities are at peace, and they will not falsely imagine that being at peace is the meditative stabilities; and they will not falsely imagine that the meditative stabilities are void, and they will not falsely imagine that voidness is the meditative stabilities.
“They will not falsely imagine that the dhāraṇī gateways are empty, and they will not falsely imagine that emptiness is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are signless, and they will not falsely imagine that signlessness is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are wishless, and they will not falsely imagine that wishlessness is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are nonarising, and they will not falsely imagine that nonarising is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are nonceasing, and they will not falsely imagine that nonceasing is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are at peace, and they will not falsely imagine that being at peace is the dhāraṇī gateways; and they will not falsely imagine that the dhāraṇī gateways are void, and they will not falsely imagine that voidness is the dhāraṇī gateways.
“They will not falsely imagine that the ten powers of the tathāgatas are empty, and they will not falsely imagine that emptiness is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are signless, and they will not falsely imagine that signlessness is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are wishless, and they will not falsely imagine that wishlessness is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are nonarising, and they will not falsely imagine that nonarising is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are nonceasing, and they will not falsely imagine that nonceasing is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are at peace, and they will not falsely imagine that being at peace is the ten powers of the tathāgatas; and they will not falsely imagine that the ten powers of the tathāgatas are void, and they will not falsely imagine that voidness is the ten powers of the tathāgatas.
“They will not falsely imagine that the four fearlessnesses are empty, and they will not falsely imagine that emptiness is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are signless, and they will not falsely imagine that signlessness is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are wishless, and they will not falsely imagine that wishlessness is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are nonarising, and they will not falsely imagine that nonarising is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are nonceasing, and they will not falsely imagine that nonceasing is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are at peace, and they will not falsely imagine that being at peace is the four fearlessnesses; and they will not falsely imagine that the four fearlessnesses are void, and they will not falsely imagine that voidness is the four fearlessnesses.
“They will not falsely imagine that the four kinds of exact knowledge are empty, and they will not falsely imagine that emptiness is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are signless, and they will not falsely imagine that signlessness is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are wishless, and they will not falsely imagine that wishlessness is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are nonarising, and they will not falsely imagine that nonarising is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are nonceasing, and they will not falsely imagine that nonceasing is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are at peace, and they will not falsely imagine that being at peace is the four kinds of exact knowledge; and they will not falsely imagine that the four kinds of exact knowledge are void, and they will not falsely imagine that voidness is the four kinds of exact knowledge.
“They will not falsely imagine that great loving kindness is empty, and they will not falsely imagine that emptiness is great loving kindness; they will not falsely imagine that great loving kindness is signless, and they will not falsely imagine that signlessness is great loving kindness; they will not falsely imagine that great loving kindness is wishless, and they will not falsely imagine that wishlessness is great loving kindness; they will not falsely imagine that great loving kindness is nonarising, and they will not falsely imagine that nonarising is great loving kindness; they will not falsely imagine that great loving kindness is nonceasing, and they will not falsely imagine that nonceasing is great loving kindness; they will not falsely imagine that great loving kindness is at peace, and they will not falsely imagine that being at peace is great loving kindness; and they will not falsely imagine that great loving kindness is void, and they will not falsely imagine that voidness is great loving kindness.
“They will not falsely imagine that great compassion is empty, and they will not falsely imagine that emptiness is great compassion; they will not falsely imagine that great compassion is signless, and they will not falsely imagine that signlessness is great compassion; they will not falsely imagine that great compassion is wishless, and they will not falsely imagine that wishlessness is great compassion; they will not falsely imagine that great compassion is nonarising, and they will not falsely imagine that nonarising is great compassion; they will not falsely imagine that great compassion is nonceasing, and they will not falsely imagine that nonceasing is great compassion; they will not falsely imagine that great compassion is at peace, and they will not falsely imagine that being at peace is great compassion; and they will not falsely imagine that great compassion is void, and they will not falsely imagine that voidness is great compassion.
“They will not falsely imagine that the eighteen distinct qualities of the buddhas are empty, and they will not falsely imagine that emptiness is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are signless, and they will not falsely imagine that signlessness is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are wishless, and they will not falsely imagine that wishlessness is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are nonarising, and they will not falsely imagine that nonarising is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are nonceasing, and they will not falsely imagine that nonceasing is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are at peace, and they will not falsely imagine that being at peace is the eighteen distinct qualities of the buddhas; and they will not falsely imagine that the eighteen distinct qualities of the buddhas are void, and they will not falsely imagine that voidness is the eighteen distinct qualities of the buddhas.
“They will not falsely imagine that the fruit of having entered the stream is empty, and they will not falsely imagine that emptiness is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is signless, and they will not falsely imagine that signlessness is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is wishless, and they will not falsely imagine that wishlessness is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is nonarising, and they will not falsely imagine that nonarising is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is nonceasing, and they will not falsely imagine that nonceasing is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is at peace, and they will not falsely imagine that being at peace is the fruit of having entered the stream; and they will not falsely imagine that the fruit of having entered the stream is void, and they will not falsely imagine that voidness is the fruit of having entered the stream.
“They will not falsely imagine that the fruit of once-returner is empty, and they will not falsely imagine that emptiness is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is signless, and they will not falsely imagine that signlessness is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is wishless, and they will not falsely imagine that wishlessness is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is nonarising, and they will not falsely imagine that nonarising is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is nonceasing, and they will not falsely imagine that nonceasing is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is at peace, and they will not falsely imagine that being at peace is the fruit of once-returner; and they will not falsely imagine that the fruit of once-returner is void, and they will not falsely imagine that voidness is the fruit of once-returner.
“They will not falsely imagine that the fruit of non-returner is empty, and they will not falsely imagine that emptiness is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is signless, and they will not falsely imagine that signlessness is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is wishless, and they will not falsely imagine that wishlessness is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is nonarising, and they will not falsely imagine that nonarising is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is nonceasing, and they will not falsely imagine that nonceasing is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is at peace, and they will not falsely imagine that being at peace is the fruit of non-returner; and they will not falsely imagine that the fruit of non-returner is void, and they will not falsely imagine that voidness is the fruit of non-returner.
“They will not falsely imagine that arhatship is empty, and they will not falsely imagine that emptiness is arhatship; they will not falsely imagine that arhatship is signless, and they will not falsely imagine that signlessness is arhatship; they will not falsely imagine that arhatship is wishless, and they will not falsely imagine that wishlessness is arhatship; they will not falsely imagine that arhatship is nonarising, and they will not falsely imagine that nonarising is arhatship; they will not falsely imagine that arhatship is nonceasing, and they will not falsely imagine that nonceasing is arhatship; they will not falsely imagine that arhatship is at peace, and they will not falsely imagine that being at peace is arhatship; and they will not falsely imagine that arhatship is void, and they will not falsely imagine that voidness is arhatship.
“They will not falsely imagine that individual enlightenment is empty, and they will not falsely imagine that emptiness is individual enlightenment; they will not falsely imagine that individual enlightenment is signless, and they will not falsely imagine that signlessness is individual enlightenment; they will not falsely imagine that individual enlightenment is wishless, and they will not falsely imagine that wishlessness is individual enlightenment; they will not falsely imagine that individual enlightenment is nonarising, and they will not falsely imagine that nonarising is individual enlightenment; they will not falsely imagine that individual enlightenment is nonceasing, and they will not falsely imagine that nonceasing is individual enlightenment; they will not falsely imagine that individual enlightenment is at peace, and they will not falsely imagine that being at peace is individual enlightenment; and they will not falsely imagine that individual enlightenment is void, and they will not falsely imagine that voidness is individual enlightenment.
“They will not falsely imagine that the knowledge of the aspects of the path is empty, and they will not falsely imagine that emptiness is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is signless, and they will not falsely imagine that signlessness is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is wishless, and they will not falsely imagine that wishlessness is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is nonarising, and they will not falsely imagine that nonarising is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is nonceasing, and they will not falsely imagine that nonceasing is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is at peace, and they will not falsely imagine that being at peace is the knowledge of the aspects of the path; and they will not falsely imagine that the knowledge of the aspects of the path is void, and they will not falsely imagine that voidness is the knowledge of the aspects of the path.
“They will not falsely imagine that all-aspect omniscience is empty, and they will not falsely imagine that emptiness is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is signless, and they will not falsely imagine that signlessness is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is wishless, and they will not falsely imagine that wishlessness is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is nonarising, and they will not falsely imagine that nonarising is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is nonceasing, and they will not falsely imagine that nonceasing is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is at peace, and they will not falsely imagine that being at peace is all-aspect omniscience; and they will not falsely imagine that all-aspect omniscience is void, and they will not falsely imagine that voidness is all-aspect omniscience.
“They will not falsely imagine that the conditioned element is empty, and they will not falsely imagine that emptiness is the conditioned element; they will not falsely imagine that the conditioned element is signless, and they will not falsely imagine that signlessness is the conditioned element; they will not falsely imagine that the conditioned element is wishless, and they will not falsely imagine that wishlessness is the conditioned element; they will not falsely imagine that the conditioned element is nonarising, and they will not falsely imagine that nonarising is the conditioned element; they will not falsely imagine that the conditioned element is nonceasing, and they will not falsely imagine that nonceasing is the conditioned element; they will not falsely imagine that the conditioned element is at peace, and they will not falsely imagine that being at peace is the conditioned element; and they will not falsely imagine that the conditioned element is void, and they will not falsely imagine that voidness is the conditioned element.
“They will not falsely imagine that the unconditioned element is empty, and they will not falsely imagine that emptiness is the unconditioned element; they will not falsely imagine that the unconditioned element is signless, and they will not falsely imagine that signlessness is the unconditioned element; they will not falsely imagine that the unconditioned element is wishless, and they will not falsely imagine that wishlessness is the unconditioned element; they will not falsely imagine that the unconditioned element is nonarising, and they will not falsely imagine that nonarising is the unconditioned element; they will not falsely imagine that the unconditioned element is nonceasing, and they will not falsely imagine that nonceasing is the unconditioned element; they will not falsely imagine that the unconditioned element is at peace, and they will not falsely imagine that being at peace is the unconditioned element; and they will not falsely imagine that the unconditioned element is void, and they will not falsely imagine that voidness is the unconditioned element.
“Therefore, gods, no one at all will have confidence in this perfection of wisdom, which is so profound, so unsuited to investigation, so much an object unsuited to speculative thought, so subtle, so clear, so hard to see, so hard to realize, so peaceful, so sublime, so extremely noble, and so much an object to be known by the learned and wise. If you ask why, it is because no Dharma at all is spoken about or explained in it. Insofar as there is no Dharma at all that is spoken about or explained in it, there are no beings at all who will have confidence in it.”