“Kauśika, bodhisattva great beings training in that way do not train in physical forms. If you ask why, it is because they do not observe the physical forms in which they train. They do not train in feelings. If you ask why, it is because they do not observe the feelings in which they train. They do not train in perceptions. If you ask why, it is because they do not observe the perceptions in which they train. They do not train in formative predispositions. If you ask why, it is because they do not observe the formative predispositions in which they train. They do not train in consciousness. If you ask why, it is because they do not observe the consciousness in which they train.
“Bodhisattva great beings training in that way do not train in the eyes. If you ask why, it is because they do not observe the eyes in which they train. They do not train in the ears. If you ask why, it is because they do not observe the ears in which they train. They do not train in the nose. If you ask why, it is because they do not observe the nose in which they train. They do not train in the tongue. If you ask why, it is because they do not observe the tongue in which they train. They do not train in the body. If you ask why, it is because they do not observe the body in which they train. They do not train in the mental faculty. If you ask why, it is because they do not observe the mental faculty in which they train.
“Bodhisattva great beings training in that way do not train in sights. If you ask why, it is because they do not observe the sights in which they train. They do not train in sounds. If you ask why, it is because they do not observe the sounds in which they train. They do not train in odors. If you ask why, it is because they do not observe the odors in which they train. They do not train in tastes. If you ask why, it is because they do not observe the tastes in which they train. They do not train in tangibles. If you ask why, it is because they do not observe the tangibles in which they train. They do not train in mental phenomena. If you ask why, it is because they do not observe the mental phenomena in which they train.
“Bodhisattva great beings training in that way do not train in visual consciousness. If you ask why, it is because they do not observe the visual consciousness in which they train. They do not train in auditory consciousness. If you ask why, it is because they do not observe the auditory consciousness in which they train. They do not train in olfactory consciousness. If you ask why, it is because they do not observe the olfactory consciousness in which they train. They do not train in gustatory consciousness. If you ask why, it is because they do not observe the gustatory consciousness in which they train. They do not train in tactile consciousness. If you ask why, it is because they do not observe the tactile consciousness in which they train. They do not train in mental consciousness. If you ask why, it is because they do not observe the mental consciousness in which they train.
“Bodhisattva great beings training in that way do not train in visually compounded sensory contact. If you ask why, it is because they do not observe the visually compounded sensory contact in which they train. They do not train in aurally compounded sensory contact. If you ask why, it is because they do not observe the aurally compounded sensory contact in which they train. They do not train in nasally compounded sensory contact. If you ask why, it is because they do not observe the nasally compounded sensory contact in which they train. They do not train in lingually compounded sensory contact. If you ask why, it is because they do not observe the lingually compounded sensory contact in which they train. They do not train in corporeally compounded sensory contact. If you ask why, it is because they do not observe the corporeally compounded sensory contact in which they train. They do not train in mentally compounded sensory contact. If you ask why, it is because they do not observe the mentally compounded sensory contact in which they train.
“Bodhisattva great beings training in that way do not train in feelings conditioned by visually compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by visually compounded sensory contact in which they train. They do not train in feelings conditioned by aurally compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by aurally compounded sensory contact in which they train. They do not train in feelings conditioned by nasally compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by nasally compounded sensory contact in which they train. They do not train in feelings conditioned by lingually compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by lingually compounded sensory contact in which they train. They do not train in feelings conditioned by corporeally compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by corporeally compounded sensory contact in which they train. They do not train in feelings conditioned by mentally compounded sensory contact. If you ask why, it is because they do not observe the feelings conditioned by mentally compounded sensory contact in which they train.
“Bodhisattva great beings training in that way do not train in the earth element. If you ask why, it is because they do not observe the earth element in which they train. They do not train in the water element. If you ask why, it is because they do not observe the water element in which they train. They do not train in the fire element. If you ask why, it is because they do not observe the fire element in which they train. They do not train in the wind element. If you ask why, it is because they do not observe the wind element in which they train. They do not train in the space element. If you ask why, it is because they do not observe the space element in which they train. They do not train in the consciousness element. If you ask why, it is because they do not observe the consciousness element in which they train.
“Bodhisattva great beings training in that way do not train in ignorance. If you ask why, it is because they do not observe the ignorance in which they train. They do not train in formative predispositions. If you ask why, it is because they do not observe the formative predispositions in which they train. They do not train in consciousness. If you ask why, it is because they do not observe the consciousness in which they train. They do not train in name and form. If you ask why, it is because they do not observe the name and form in which they train. They do not train in the six sense fields. If you ask why, it is because they do not observe the six sense fields in which they train. They do not train in sensory contact. If you ask why, it is because they do not observe the sensory contact in which they train. They do not train in sensation. If you ask why, it is because they do not observe the sensation in which they train. They do not train in craving. If you ask why, it is because they do not observe the craving in which they train. They do not train in grasping. If you ask why, it is because they do not observe the grasping in which they train. They do not train in the rebirth process. If you ask why, it is because they do not observe the rebirth process in which they train. They do not train in birth. If you ask why, it is because they do not observe the birth in which they train. They do not train in aging and death. If you ask why, it is because they do not observe the aging and death in which they train.
“Bodhisattva great beings training in that way do not train in the perfection of generosity. If you ask why, it is because they do not observe the perfection of generosity in which they train. They do not train in the perfection of ethical discipline. If you ask why, it is because they do not observe the perfection of ethical discipline in which they train. They do not train in the perfection of tolerance. If you ask why, it is because they do not observe the perfection of tolerance in which they train. They do not train in the perfection of perseverance. If you ask why, it is because they do not observe the perfection of perseverance in which they train. They do not train in the perfection of meditative concentration. If you ask why, it is because they do not observe the perfection of meditative concentration in which they train. They do not train in the perfection of wisdom. If you ask why, it is because they do not observe the perfection of wisdom in which they train.
“Bodhisattva great beings training in that way do not train in the emptiness of internal phenomena. If you ask why, it is because they do not observe the emptiness of internal phenomena in which they train. They do not train in the emptiness of external phenomena. If you ask why, it is because they do not observe the emptiness of external phenomena in which they train. They do not train in the emptiness of external and internal phenomena. If you ask why, it is because they do not observe the emptiness of external and internal phenomena in which they train. They do not train in the emptiness of emptiness. If you ask why, it is because they do not observe the emptiness of emptiness in which they train. They do not train in the emptiness of great extent. If you ask why, it is because they do not observe the emptiness of great extent in which they train. They do not train in the emptiness of ultimate reality. If you ask why, it is because they do not observe the emptiness of ultimate reality in which they train. They do not train in the emptiness of conditioned phenomena. If you ask why, it is because they do not observe the emptiness of conditioned phenomena in which they train. They do not train in the emptiness of unconditioned phenomena. If you ask why, it is because they do not observe the emptiness of unconditioned phenomena in which they train. They do not train in the emptiness of the unlimited. If you ask why, it is because they do not observe the emptiness of the unlimited in which they train. They do not train in the emptiness of that which has neither beginning nor end. If you ask why, it is because they do not observe the emptiness of that which has neither beginning nor end in which they train. They do not train in the emptiness of nonexclusion. If you ask why, it is because they do not observe the emptiness of nonexclusion in which they train. They do not train in the emptiness of inherent nature. If you ask why, it is because they do not observe the emptiness of inherent nature in which they train. They do not train in the emptiness of all phenomena. If you ask why, it is because they do not observe the emptiness of all phenomena in which they train. They do not train in the emptiness of intrinsic defining characteristics. If you ask why, it is because they do not observe the emptiness of intrinsic defining characteristics in which they train. They do not train in the emptiness of that which cannot be apprehended. If you ask why, it is because they do not observe the emptiness of that which cannot be apprehended in which they train. They do not train in the emptiness of nonentities. If you ask why, it is because they do not observe the emptiness of nonentities in which they train. They do not train in the emptiness of essential nature. If you ask why, it is because they do not observe the emptiness of essential nature in which they train. They do not train in the emptiness of an essential nature of nonentities. If you ask why, it is because they do not observe the emptiness of an essential nature of nonentities in which they train.
“Bodhisattva great beings training in that way do not train in the four applications of mindfulness. If you ask why, it is because they do not observe those applications of mindfulness in which they train. They do not train in the four correct exertions. If you ask why, it is because they do not observe those correct exertions in which they train. They do not train in the four supports for miraculous ability. If you ask why, it is because they do not observe those supports for miraculous ability in which they train. They do not train in the five faculties. If you ask why, it is because they do not observe those faculties in which they train. They do not train in the five powers. If you ask why, it is because they do not observe those powers in which they train. They do not train in the seven branches of enlightenment. If you ask why, it is because they do not observe those branches of enlightenment in which they train. They do not train in the noble eightfold path. If you ask why, it is because they do not observe the noble eightfold path in which they train.
“Bodhisattva great beings training in that way do not train in the four truths of the noble ones. If you ask why, it is because they do not observe those truths of the noble ones in which they train. They do not train in the four meditative concentrations. If you ask why, it is because they do not observe those meditative concentrations in which they train. They do not train in the four immeasurable attitudes. If you ask why, it is because they do not observe those immeasurable attitudes in which they train. They do not train in the four formless absorptions. If you ask why, it is because they do not observe those formless absorptions in which they train. They do not train in the eight liberations. If you ask why, it is because they do not observe those liberations in which they train. They do not train in the nine serial steps of meditative absorption. If you ask why, it is because they do not observe those serial steps of meditative absorption in which they train. They do not train in the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because they do not observe the emptiness, signlessness, and wishlessness gateways to liberation in which they train. They do not train in the five extrasensory powers. If you ask why, it is because they do not observe those extrasensory powers in which they train. They do not train in all the meditative stabilities. If you ask why, it is because they do not observe those meditative stabilities in which they train. They do not train in all the dhāraṇī gateways. If you ask why, it is because they do not observe those dhāraṇī gateways in which they train. They do not train in the ten powers of the tathāgatas. If you ask why, it is because they do not observe those powers of the tathāgatas in which they train. They do not train in the four fearlessnesses. If you ask why, it is because they do not observe those fearlessnesses in which they train. They do not train in the four kinds of exact knowledge. If you ask why, it is because they do not observe those kinds of exact knowledge in which they train. They do not train in great loving kindness. If you ask why, it is because they do not observe the great loving kindness in which they train. They do not train in great compassion. If you ask why, it is because they do not observe the great compassion in which they train. They do not train in the eighteen distinct qualities of the buddhas. If you ask why, it is because they do not observe those distinct qualities of the buddhas in which they train.
“Bodhisattva great beings training in that way do not train in the fruit of having entered the stream. If you ask why, it is because they do not observe the fruit of having entered the stream in which they train. They do not train in the fruit of once-returner. If you ask why, it is because they do not observe the fruit of once-returner in which they train. They do not train in the fruit of non-returner. If you ask why, it is because they do not observe the fruit of non-returner in which they train. They do not train in arhatship. If you ask why, it is because they do not observe the arhatship in which they train. They do not train in individual enlightenment. If you ask why, it is because they do not observe the individual enlightenment in which they train. They do not train in the knowledge of the aspects of the path. If you ask why, it is because they do not observe the knowledge of the aspects of the path in which they train. They do not train in all-aspect omniscience. If you ask why, it is because they do not observe the all-aspect omniscience in which they train.”
Then Śakra, mighty lord of the gods, asked the elder Subhūti, “Venerable monk Subhūti, why do bodhisattva great beings not observe physical forms, why do they not observe feelings, why do they not observe perceptions, why do they not observe volitional factors, and why do they not observe consciousness? Why do they not observe the eyes, why do they not observe the ears, why do they not observe the nose, why do they not observe the tongue, why do they not observe the body, and why do they not observe the mental faculty? Why do they not observe sights, why do they not observe sounds, why do they not observe odors, why do they not observe tastes, why do they not observe tangibles, and why do they not observe mental phenomena? Why do they not observe visual consciousness, why do they not observe auditory consciousness, why do they not observe olfactory consciousness, why do they not observe gustatory consciousness, why do they not observe tactile consciousness, and why do they not observe mental consciousness? Why do they not observe visually compounded sensory contact, why do they not observe aurally compounded sensory contact, why do they not observe nasally compounded sensory contact, why do they not observe lingually compounded sensory contact, why do they not observe corporeally compounded sensory contact, and why do they not observe mentally compounded sensory contact? Why do they not observe feelings conditioned by visually compounded sensory contact, why do they not observe feelings conditioned by aurally compounded sensory contact, why do they not observe feelings conditioned by nasally compounded sensory contact, why do they not observe feelings conditioned by lingually compounded sensory contact, why do they not observe feelings conditioned by corporeally compounded sensory contact, and why do they not observe feelings conditioned by mentally compounded sensory contact? Why do they not observe the earth element, why do they not observe the water element, why do they not observe the fire element, why do they not observe the wind element, why do they not observe the space element, and why do they not observe the consciousness element? Why do they not observe ignorance, why do they not observe formative predispositions, why do they not observe consciousness, why do they not observe name and form, why do they not observe the six sense fields, why do they not observe sensory contact, why do they not observe sensation, why do they not observe craving, why do they not observe grasping, why do they not observe the rebirth process, why do they not observe birth, and why do they not observe aging and death? Why do they not observe the perfection of generosity, why do they not observe the perfection of ethical discipline, why do they not observe the perfection of tolerance, why do they not observe the perfection of perseverance, why do they not observe the perfection of meditative concentration, and why do they not observe the perfection of wisdom? Why do they not observe the emptiness of internal phenomena, why do they not observe the emptiness of external phenomena, why do they not observe the emptiness of external and internal phenomena, why do they not observe the emptiness of emptiness, why do they not observe the emptiness of great extent, why do they not observe the emptiness of ultimate reality, why do they not observe the emptiness of conditioned phenomena, why do they not observe the emptiness of unconditioned phenomena, why do they not observe the emptiness of the unlimited, why do they not observe the emptiness of that which has neither beginning nor end, why do they not observe the emptiness of nonexclusion, why do they not observe the emptiness of inherent nature, why do they not observe the emptiness of all phenomena, why do they not observe the emptiness of intrinsic defining characteristics, why do they not observe the emptiness of that which cannot be apprehended, why do they not observe the emptiness of nonentities, why do they not observe the emptiness of essential nature, and why do they not observe the emptiness of an essential nature of nonentities? Why do they not observe the applications of mindfulness, why do they not observe the correct exertions, why do they not observe the supports for miraculous ability, why do they not observe the faculties, why do they not observe the powers, why do they not observe the branches of enlightenment, and why do they not observe the noble eightfold path? Why do they not observe the truths of the noble ones, why do they not observe the meditative concentrations, why do they not observe the immeasurable attitudes, why do they not observe the formless absorptions, why do they not observe the eight liberations, why do they not observe the nine serial steps of meditative absorption, why do they not observe the emptiness, signlessness, and wishlessness gateways to liberation, why do they not observe the extrasensory powers, why do they not observe the meditative stabilities, and why do they not observe the dhāraṇī gateways? Why do they not observe the ten powers of the tathāgatas, why do they not observe the four fearlessnesses, why do they not observe the four kinds of exact knowledge, why do they not observe great loving kindness, why do they not observe great compassion, why do they not observe the eighteen distinct qualities of the buddhas, why do they not observe omniscience, why do they not observe the knowledge of the aspects of the path, and why do they not observe all-aspect omniscience?”
“Kauśika,” replied Subhūti, “it is because physical forms are empty of physical forms. Feelings are empty of feelings, perceptions are empty of perceptions, formative predispositions are empty of formative predispositions, and consciousness is empty of consciousness. The eyes are empty of the eyes, the ears are empty of the ears, the nose is empty of the nose, the tongue is empty of the tongue, the body is empty of the body, and the mental faculty is empty of the mental faculty. Sights are empty of sights, sounds are empty of sounds, odors are empty of odors, tastes are empty of tastes, tangibles are empty of tangibles, and mental phenomena are empty of mental phenomena. Visual consciousness is empty of visual consciousness, auditory consciousness is empty of auditory consciousness, olfactory consciousness is empty of olfactory consciousness, gustatory consciousness is empty of gustatory consciousness, tactile consciousness is empty of tactile consciousness, and mental consciousness is empty of mental consciousness. Visually compounded sensory contact is empty of visually compounded sensory contact, aurally compounded sensory contact is empty of aurally compounded sensory contact, nasally compounded sensory contact is empty of nasally compounded sensory contact, lingually compounded sensory contact is empty of lingually compounded sensory contact, corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and mentally compounded sensory contact is empty of mentally compounded sensory contact. Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. And feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.
“The earth element is empty of the earth element, the water element is empty of the water element, the fire element is empty of the fire element, the wind element is empty of the wind element, the space element is empty of the space element, and the consciousness element is empty of the consciousness element.
“Ignorance is empty of ignorance, formative predispositions are empty of formative predispositions, consciousness is empty of consciousness, name and form are empty of name and form, the six sense fields are empty of the six sense fields, sensory contact is empty of sensory contact, sensation is empty of sensation, craving is empty of craving, grasping is empty of grasping, the rebirth process is empty of the rebirth process, birth is empty of birth, and aging and death are empty of aging and death.
“The perfection of generosity is empty of the perfection of generosity, the perfection of ethical discipline is empty of the perfection of ethical discipline, the perfection of tolerance is empty of the perfection of tolerance, the perfection of perseverance is empty of the perfection of perseverance, the perfection of meditative concentration is empty of the perfection of meditative concentration, and the perfection of wisdom is empty of the perfection of wisdom.
“The emptiness of internal phenomena is empty of the emptiness of internal phenomena, the emptiness of external phenomena is empty of the emptiness of external phenomena, the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, the emptiness of emptiness is empty of the emptiness of emptiness, the emptiness of great extent is empty of the emptiness of great extent, the emptiness of ultimate reality is empty of the emptiness of ultimate reality, the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, the emptiness of the unlimited is empty of the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion is empty of the emptiness of nonexclusion, the emptiness of inherent nature is empty of the emptiness of inherent nature, the emptiness of all phenomena is empty of the emptiness of all phenomena, the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, the emptiness of nonentities is empty of the emptiness of nonentities, the emptiness of essential nature is empty of the emptiness of essential nature, and the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.
“The applications of mindfulness are empty of the applications of mindfulness, the correct exertions are empty of the correct exertions, the supports for miraculous ability are empty of the supports for miraculous ability, the faculties are empty of the faculties, the powers are empty of the powers, the branches of enlightenment are empty of the branches of enlightenment, and the path is empty of the path.
“The truths of the noble ones are empty of the truths of the noble ones, the meditative concentrations are empty of the meditative concentrations, the immeasurable attitudes are empty of the immeasurable attitudes, the formless absorptions are empty of the formless absorptions, the liberations are empty of the liberations, the serial steps of meditative absorption are empty of the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are empty of the extrasensory powers, the meditative stabilities are empty of the meditative stabilities, and the dhāraṇī gateways are empty of the dhāraṇī gateways. The ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, the fearlessnesses are empty of the fearlessnesses, the kinds of exact knowledge are empty of the kinds of exact knowledge, great loving kindness is empty of great loving kindness, great compassion is empty of great compassion, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. knowledge of all the dharmas is empty of knowledge of all the dharmas, the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and all-aspect omniscience is empty of all-aspect omniscience.
“Kauśika, the emptiness of physical forms does not observe the emptiness of physical forms, the emptiness of feelings does not observe the emptiness of feelings, the emptiness of perceptions does not observe the emptiness of perceptions, the emptiness of formative predispositions does not observe the emptiness of formative predispositions, and the emptiness of consciousness does not observe the emptiness of consciousness. The emptiness of the eyes does not observe the emptiness of the eyes, the emptiness of the ears does not observe the emptiness of the ears, the emptiness of the nose does not observe the emptiness of the nose, the emptiness of the tongue does not observe the emptiness of the tongue, the emptiness of the body does not observe the emptiness of the body, and the emptiness of the mental faculty does not observe the emptiness of the mental faculty. The emptiness of sights does not observe the emptiness of sights, the emptiness of sounds does not observe the emptiness of sounds, the emptiness of odors does not observe the emptiness of odors, the emptiness of tastes does not observe the emptiness of tastes, the emptiness of tangibles does not observe the emptiness of tangibles, and the emptiness of mental phenomena does not observe the emptiness of mental phenomena. The emptiness of visual consciousness does not observe the emptiness of visual consciousness, the emptiness of auditory consciousness does not observe the emptiness of auditory consciousness, the emptiness of olfactory consciousness does not observe the emptiness of olfactory consciousness, the emptiness of gustatory consciousness does not observe the emptiness of gustatory consciousness, the emptiness of tactile consciousness does not observe the emptiness of tactile consciousness, and the emptiness of mental consciousness does not observe the emptiness of mental consciousness. The emptiness of visually compounded sensory contact does not observe the emptiness of visually compounded sensory contact, the emptiness of aurally compounded sensory contact does not observe the emptiness of aurally compounded sensory contact, the emptiness of nasally compounded sensory contact does not observe the emptiness of nasally compounded sensory contact, the emptiness of lingually compounded sensory contact does not observe the emptiness of lingually compounded sensory contact, the emptiness of corporeally compounded sensory contact does not observe the emptiness of corporeally compounded sensory contact, and the emptiness of mentally compounded sensory contact does not observe the emptiness of mentally compounded sensory contact. The emptiness of feelings conditioned by visually compounded sensory contact does not observe the emptiness of feelings conditioned by visually compounded sensory contact. The emptiness of feelings conditioned by aurally compounded sensory contact does not observe the emptiness of feelings conditioned by aurally compounded sensory contact. The emptiness of feelings conditioned by nasally compounded sensory contact does not observe the emptiness of feelings conditioned by nasally compounded sensory contact. The emptiness of feelings conditioned by lingually compounded sensory contact does not observe the emptiness of feelings conditioned by lingually compounded sensory contact. The emptiness of feelings conditioned by corporeally compounded sensory contact does not observe the emptiness of feelings conditioned by corporeally compounded sensory contact. And the emptiness of feelings conditioned by mentally compounded sensory contact does not observe the emptiness of feelings conditioned by mentally compounded sensory contact.
“The emptiness of the earth element does not observe the emptiness of the earth element, the emptiness of the water element does not observe the emptiness of the water element, the emptiness of the fire element does not observe the emptiness of the fire element, the emptiness of the wind element does not observe the emptiness of the wind element, the emptiness of the space element does not observe the emptiness of the space element, and the emptiness of the consciousness element does not observe the emptiness of the consciousness element.
“The emptiness of ignorance does not observe the emptiness of ignorance, the emptiness of formative predispositions does not observe the emptiness of the emptiness of formative predispositions, the emptiness of consciousness does not observe the emptiness of consciousness, the emptiness of name and form does not observe the emptiness of name and form, the emptiness of the six sense fields does not observe the emptiness of the six sense fields, the emptiness of sensory contact does not observe the emptiness of sensory contact, the emptiness of sensation does not observe the emptiness of sensation, the emptiness of craving does not observe the emptiness of craving, the emptiness of grasping does not observe the emptiness of grasping, the emptiness of the rebirth process does not observe the emptiness of the rebirth process, the emptiness of birth does not observe the emptiness of birth, and the emptiness of aging and death does not observe the emptiness of aging and death.
“The emptiness of the perfection of generosity does not observe the emptiness of the perfection of generosity, the emptiness of the perfection of ethical discipline does not observe the emptiness of the perfection of ethical discipline, the emptiness of the perfection of tolerance does not observe the emptiness of the perfection of tolerance, the emptiness of the perfection of perseverance does not observe the emptiness of the perfection of perseverance, the emptiness of the perfection of meditative concentration does not observe the emptiness of the perfection of meditative concentration, and the emptiness of the perfection of wisdom does not observe the emptiness of the perfection of wisdom.
“The emptiness of the emptiness of internal phenomena does not observe the emptiness of the emptiness of internal phenomena, the emptiness of the emptiness of external phenomena does not observe the emptiness of the emptiness of external phenomena, the emptiness of the emptiness of external and internal phenomena does not observe the emptiness of the emptiness of external and internal phenomena, the emptiness of the emptiness of emptiness does not observe the emptiness of the emptiness of emptiness, the emptiness of the emptiness of great extent does not observe the emptiness of the emptiness of great extent, the emptiness of the emptiness of ultimate reality does not observe the emptiness of the emptiness of ultimate reality, the emptiness of the emptiness of conditioned phenomena does not observe the emptiness of the emptiness of conditioned phenomena, the emptiness of the emptiness of unconditioned phenomena does not observe the emptiness of the emptiness of unconditioned phenomena, the emptiness of the emptiness of the unlimited does not observe the emptiness of the emptiness of the unlimited, the emptiness of the emptiness of that which has neither beginning nor end does not observe the emptiness of the emptiness of that which has neither beginning nor end, the emptiness of the emptiness of nonexclusion does not observe the emptiness of the emptiness of nonexclusion, the emptiness of the emptiness of inherent nature does not observe the emptiness of the emptiness of inherent nature, the emptiness of the emptiness of all phenomena does not observe the emptiness of the emptiness of all phenomena, the emptiness of the emptiness of intrinsic defining characteristics does not observe the emptiness of the emptiness of intrinsic defining characteristics, the emptiness of the emptiness of that which cannot be apprehended does not observe the emptiness of the emptiness of that which cannot be apprehended, the emptiness of the emptiness of nonentities does not observe the emptiness of the emptiness of nonentities, the emptiness of the emptiness of essential nature does not observe the emptiness of the emptiness of essential nature, and the emptiness of the emptiness of an essential nature of nonentities does not observe the emptiness of the emptiness of an essential nature of nonentities.
“The emptiness of the applications of mindfulness does not observe the emptiness of the applications of mindfulness, the emptiness of the correct exertions does not observe the emptiness of the correct exertions, the emptiness of the supports for miraculous ability does not observe the emptiness of the supports for miraculous ability, the emptiness of the faculties does not observe the emptiness of the faculties, the emptiness of the powers does not observe the emptiness of the powers, the emptiness of the branches of enlightenment does not observe the emptiness of the branches of enlightenment, and the emptiness of the path does not observe the emptiness of the path.
“The emptiness of the truths of the noble ones does not observe the emptiness of the truths of the noble ones, the emptiness of the meditative concentrations does not observe the emptiness of the meditative concentrations, the emptiness of the immeasurable attitudes does not observe the emptiness of the immeasurable attitudes, the emptiness of the formless absorptions does not observe the emptiness of the formless absorptions, the emptiness of the liberations does not observe the emptiness of the liberations, the emptiness of the serial steps of meditative absorption does not observe the emptiness of the serial steps of meditative absorption, the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation does not observe the emptiness of the emptiness, signlessness, and wishlessness gateways to liberation, the emptiness of the extrasensory powers does not observe the emptiness of the extrasensory powers, the emptiness of the meditative stabilities does not observe the emptiness of the meditative stabilities, the emptiness of the dhāraṇī gateways does not observe the emptiness of the dhāraṇī gateways, the emptiness of the powers of the tathāgatas does not observe the emptiness of the powers of the tathāgatas, the emptiness of the fearlessnesses does not observe the emptiness of the fearlessnesses, the emptiness of the kinds of exact knowledge does not observe the emptiness of the kinds of exact knowledge, the emptiness of great loving kindness does not observe the emptiness of great loving kindness, the emptiness of great compassion does not observe the emptiness of great compassion, and the emptiness of the distinct qualities of the buddhas does not observe the emptiness of the distinct qualities of the buddhas.
“The emptiness of knowledge of all the dharmas does not observe the emptiness of knowledge of all the dharmas, the emptiness of the knowledge of the aspects of the path does not observe the emptiness of the knowledge of the aspects of the path, and the emptiness of all-aspect omniscience does not observe the emptiness of all-aspect omniscience.