“Blessed Lord, this is just as the term dream cannot be expressed as anything at all, the term illusion cannot be expressed as anything at all, the term echo cannot be expressed as anything at all, the term optical aberration cannot be expressed as anything at all, the term mirage cannot be expressed as anything at all, the term moon in water cannot be expressed as anything at all, and the term magical display of the tathāgatas cannot be expressed as anything at all. Blessed Lord, this is just as the term space cannot be expressed as anything at all, the term earth cannot be expressed as anything at all, the term water cannot be expressed as anything at all, the term fire cannot be expressed as anything at all, and the term wind cannot be expressed as anything at all; the term real nature cannot be expressed as anything at all, the term unmistaken real nature cannot be expressed as anything at all, the term one and only real nature cannot be expressed as anything at all, the term reality of phenomena cannot be expressed as anything at all, the term realm of phenomena cannot be expressed as anything at all, the term abiding nature of phenomena cannot be expressed as anything at all, the term maturity of phenomena cannot be expressed as anything at all, and the term very limit of reality cannot be expressed as anything at all; the term perfection of generosity cannot be expressed as anything at all, the term perfection of ethical discipline cannot be expressed as anything at all, the term perfection of tolerance cannot be expressed as anything at all, the term perfection of perseverance cannot be expressed as anything at all, the term perfection of meditative concentration cannot be expressed as anything at all, and the term perfection of wisdom cannot be expressed as anything at all; the term ethical discipline cannot be expressed as anything at all, the term meditative stability cannot be expressed as anything at all, the term wisdom cannot be expressed as anything at all, the term liberation cannot be expressed as anything at all, and the term knowledge and seeing of liberation cannot be expressed as anything at all; the term one who has entered the stream cannot be expressed as anything at all, and the term attributes of one who has entered the stream cannot be expressed as anything at all; the term once-returner cannot be expressed as anything at all, and the term attributes of a once-returner cannot be expressed as anything at all; the term non-returner cannot be expressed as anything at all, and the term attributes of a non-returner cannot be expressed as anything at all; the term arhat cannot be expressed as anything at all, and the term attributes of an arhat cannot be expressed as anything at all; the term pratyekabuddha cannot be expressed as anything at all, and the term attributes of a pratyekabuddha cannot be expressed as anything at all; the term bodhisattva cannot be expressed as anything at all, and the term attributes of a bodhisattva cannot be expressed as anything at all; and the term perfectly complete buddha cannot be expressed as anything at all, and the term attributes of a perfectly complete buddha cannot be expressed as anything at all, even as virtuous or nonvirtuous, a basic transgression or not a basic transgression, permanent or impermanent, happiness or suffering, self or nonself, at peace or not at peace, void or not void, or as an entity or nonentity. Blessed Lord, because I have considered such a reason,302 I have said that insofar as I do not consider whether all phenomena increase or decrease, I would indeed regret it if I were to designate with the names bodhisattva or perfection of wisdom, because, Blessed Lord, those names are unstable, intangible, and powerless. Why? Since those names do not exist, they are unstable, intangible, and powerless. So it is, Blessed Lord, that when the perfection of wisdom is expressed and revealed to bodhisattva great beings through these modes, these approaches, and these signs, if bodhisattva great beings are not discouraged, not utterly discouraged, not regretful, not afraid, not frightened, and not fearful, you should know that those bodhisattva great beings will certainly dwell on the level of an irreversible bodhisattva, dwelling in the manner of not dwelling.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in physical forms, they should not dwell in feelings, they should not dwell in perceptions, they should not dwell in formative predispositions, and they should not dwell in consciousness; they should not dwell in the eyes, they should not dwell in the ears, they should not dwell in the nose, they should not dwell in the tongue, they should not dwell in the body, and they should not dwell in the mental faculty; they should not dwell in sights, they should not dwell in sounds, they should not dwell in odors, they should not dwell in tastes, they should not dwell in tangibles, and they should not dwell in mental phenomena; they should not dwell in visual consciousness, they should not dwell in auditory consciousness, they should not dwell in olfactory consciousness, they should not dwell in gustatory consciousness, they should not dwell in tactile consciousness, and they should not dwell in mental consciousness; they should not dwell in visually compounded sensory contact, they should not dwell in aurally compounded sensory contact, they should not dwell in nasally compounded sensory contact, they should not dwell in lingually compounded sensory contact, they should not dwell in corporeally compounded sensory contact, and they should not dwell in mentally compounded sensory contact; they should not dwell in feelings conditioned by visually compounded sensory contact, they should not dwell in feelings conditioned by aurally compounded sensory contact, they should not dwell in feelings conditioned by nasally compounded sensory contact, they should not dwell in feelings conditioned by lingually compounded sensory contact, they should not dwell in feelings conditioned by corporeally compounded sensory contact, and they should not dwell in feelings conditioned by mentally compounded sensory contact; they should not dwell in the earth element, they should not dwell in the water element, they should not dwell in the fire element, they should not dwell in the wind element, they should not dwell in the space element, and they should not dwell in the consciousness element; and they should not dwell in ignorance, they should not dwell in formative predispositions, they should not dwell in consciousness, they should not dwell in name and form, they should not dwell in the six sense fields, they should not dwell in sensory contact, they should not dwell in sensation, they should not dwell in craving, they should not dwell in grasping, they should not dwell in the rebirth process, they should not dwell in birth, and they should not dwell in aging and death.
“If you ask why, Blessed Lord, it is because physical forms are empty of physical forms. That emptiness of physical forms is not physical forms. Emptiness is not other than physical forms. The physical forms themselves are emptiness, and emptiness is the physical forms. Feelings are empty of feelings. That emptiness of feelings is not feelings, and emptiness is not other than feelings. The feelings themselves are emptiness, and emptiness is feelings. Perceptions are empty of perceptions. That emptiness of perceptions is not perceptions, and emptiness is not other than perceptions. The perceptions themselves are emptiness, and emptiness is perceptions. Formative predispositions are empty of formative predispositions. That emptiness of formative predispositions is not formative predispositions, and emptiness is not other than formative predispositions. The formative predispositions themselves are emptiness, and emptiness is formative predispositions. Consciousness is empty of consciousness. That emptiness of consciousness is not consciousness, and emptiness is not other than consciousness. The consciousness itself is emptiness, and emptiness is consciousness.
“Blessed Lord, for these reasons, when bodhisattva great beings dwell in the perfection of wisdom, they should not dwell in physical forms, they should not dwell in feelings, they should not dwell in perceptions, they should not dwell in formative predispositions, and they should not dwell in consciousness.
“Blessed Lord, the eyes are empty of the eyes. That emptiness of the eyes is not the eyes, and emptiness is not other than the eyes. The eyes themselves are emptiness, and emptiness is the eyes. The ears are empty of the ears. That emptiness of the ears is not the ears, and emptiness is not other than the ears. The ears themselves are emptiness, and emptiness is the ears. The nose is empty of the nose. That emptiness of the nose is not the nose, and emptiness is not other than the nose. The nose itself is emptiness, and emptiness is the nose. The tongue is empty of the tongue. That emptiness of the tongue is not the tongue, and emptiness is not other than the tongue. The tongue itself is emptiness, and emptiness is the tongue. The body is empty of the body. That emptiness of the body is not the body, and emptiness is not other than the body. The body itself is emptiness, and emptiness is the body. The mental faculty is empty of the mental faculty. That emptiness of the mental faculty is not the mental faculty, and emptiness is not other than the mental faculty. The mental faculty itself is emptiness, and emptiness is the mental faculty.
“Sights are empty of sights. That emptiness of sights is not the sights, and emptiness is not other than the sights. Sights themselves are emptiness, and emptiness is the sights. Sounds are empty of sounds. That emptiness of sounds is not the sounds, and emptiness is not other than the sounds. Sounds themselves are emptiness, and emptiness is the sounds. Odors are empty of odors. That emptiness of odors is not the odors, and emptiness is not other than the odors. Odors themselves are emptiness, and emptiness is the odors. Tastes are empty of tastes. That emptiness of tastes is not the tastes, and emptiness is not other than the tastes. Tastes themselves are emptiness, and emptiness is the tastes. Tangibles are empty of tangibles. That emptiness of tangibles is not the tangibles, and emptiness is not other than the tangibles. Tangibles themselves are emptiness, and emptiness is the tangibles. Mental phenomena are empty of mental phenomena. That emptiness of mental phenomena is not the mental phenomena, and emptiness is not other than the mental phenomena. Mental phenomena themselves are emptiness, and emptiness is the mental phenomena.
“Visual consciousness is empty of visual consciousness. That emptiness of visual consciousness is not visual consciousness, and emptiness is not other than visual consciousness. Visual consciousness itself is emptiness, and emptiness is visual consciousness. Auditory consciousness is empty of auditory consciousness. That emptiness of auditory consciousness is not auditory consciousness, and emptiness is not other than auditory consciousness. Auditory consciousness itself is emptiness, and emptiness is auditory consciousness. Olfactory consciousness is empty of olfactory consciousness. That emptiness of olfactory consciousness is not olfactory consciousness, and emptiness is not other than olfactory consciousness. Olfactory consciousness itself is emptiness, and emptiness is olfactory consciousness. Gustatory consciousness is empty of gustatory consciousness. That emptiness of gustatory consciousness is not gustatory consciousness, and emptiness is not other than gustatory consciousness. Gustatory consciousness itself is emptiness, and emptiness is gustatory consciousness. Tactile consciousness is empty of tactile consciousness. That emptiness of tactile consciousness is not tactile consciousness, and emptiness is not other than tactile consciousness. Tactile consciousness itself is emptiness, and emptiness is tactile consciousness. Mental consciousness is empty of mental consciousness. That emptiness of mental consciousness is not mental consciousness, and emptiness is not other than mental consciousness. Mental consciousness itself is emptiness, and emptiness is mental consciousness.
“Visually compounded sensory contact is empty of visually compounded sensory contact. That emptiness of visually compounded sensory contact is not visually compounded sensory contact, and emptiness is not other than visually compounded sensory contact. Visually compounded sensory contact itself is emptiness, and emptiness is visually compounded sensory contact. Aurally compounded sensory contact is empty of aurally compounded sensory contact. That emptiness of aurally compounded sensory contact is not aurally compounded sensory contact, and emptiness is not other than aurally compounded sensory contact. Aurally compounded sensory contact itself is emptiness, and emptiness is aurally compounded sensory contact. Nasally compounded sensory contact is empty of nasally compounded sensory contact. That emptiness of nasally compounded sensory contact is not nasally compounded sensory contact, and emptiness is not other than nasally compounded sensory contact. Nasally compounded sensory contact itself is emptiness, and emptiness is nasally compounded sensory contact. Lingually compounded sensory contact is empty of lingually compounded sensory contact. That emptiness of lingually compounded sensory contact is not lingually compounded sensory contact, and emptiness is not other than lingually compounded sensory contact. Lingually compounded sensory contact itself is emptiness, and emptiness is lingually compounded sensory contact. Corporeally compounded sensory contact is empty of corporeally compounded sensory contact. That emptiness of corporeally compounded sensory contact is not corporeally compounded sensory contact, and emptiness is not other than corporeally compounded sensory contact. Corporeally compounded sensory contact itself is emptiness, and emptiness is corporeally compounded sensory contact. Mentally compounded sensory contact is empty of mentally compounded sensory contact. That emptiness of mentally compounded sensory contact is not mentally compounded sensory contact, and emptiness is not other than mentally compounded sensory contact. Mentally compounded sensory contact itself is emptiness, and emptiness is mentally compounded sensory contact.
“Feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. That emptiness of feelings conditioned by visually compounded sensory contact is not feelings conditioned by visually compounded sensory contact, and emptiness is not other than feelings conditioned by visually compounded sensory contact. Feelings conditioned by visually compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by visually compounded sensory contact. Feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact. That emptiness of feelings conditioned by aurally compounded sensory contact is not feelings conditioned by aurally compounded sensory contact, and emptiness is not other than feelings conditioned by aurally compounded sensory contact. Feelings conditioned by aurally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by aurally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. That emptiness of feelings conditioned by nasally compounded sensory contact is not feelings conditioned by nasally compounded sensory contact, and emptiness is not other than feelings conditioned by nasally compounded sensory contact. Feelings conditioned by nasally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by nasally compounded sensory contact. Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. That emptiness of feelings conditioned by lingually compounded sensory contact is not feelings conditioned by lingually compounded sensory contact, and emptiness is not other than feelings conditioned by lingually compounded sensory contact. Feelings conditioned by lingually compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by lingually compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. That emptiness of feelings conditioned by corporeally compounded sensory contact is not feelings conditioned by corporeally compounded sensory contact, and emptiness is not other than feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by corporeally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by corporeally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact. That emptiness of feelings conditioned by mentally compounded sensory contact is not feelings conditioned by mentally compounded sensory contact, and emptiness is not other than feelings conditioned by mentally compounded sensory contact. Feelings conditioned by mentally compounded sensory contact themselves are emptiness, and emptiness is feelings conditioned by mentally compounded sensory contact.
“The earth element is empty of the earth element. That emptiness of the earth element is not the earth element, and emptiness is not other than the earth element. The earth element itself is emptiness, and emptiness is the earth element. The water element is empty of the water element. That emptiness of the water element is not the water element, and emptiness is not other than the water element. The water element itself is emptiness, and emptiness is the water element. The fire element is empty of the fire element. That emptiness of the fire element is not the fire element, and emptiness is not other than the fire element. The fire element itself is emptiness, and emptiness is the fire element. The wind element is empty of the wind element. That emptiness of the wind element is not the wind element, and emptiness is not other than the wind element. The wind element itself is emptiness, and emptiness is the wind element. The space element is empty of the space element. That emptiness of the space element is not the space element, and emptiness is not other than the space element. The space element itself is emptiness, and emptiness is the space element. The consciousness element is empty of the consciousness element. That emptiness of the consciousness element is not the consciousness element, and emptiness is not other than the consciousness element. The consciousness element itself is emptiness, and emptiness is the consciousness element.
“Ignorance is empty of ignorance. That emptiness of ignorance is not ignorance, and emptiness is not other than ignorance. Ignorance itself is emptiness, and emptiness is ignorance. Formative predispositions are empty of formative predispositions. That emptiness of formative predispositions is not formative predispositions, and emptiness is not other than formative predispositions. Formative predispositions themselves are emptiness, and emptiness is formative predispositions. Consciousness is empty of consciousness. That emptiness of consciousness is not consciousness, and emptiness is not other than consciousness. Consciousness itself is emptiness, and emptiness is consciousness. Name and form are empty of name and form. That emptiness of name and form is not name and form, and emptiness is not other than name and form. Name and form themselves are emptiness, and emptiness is name and form. The six sense fields are empty of name and form. That emptiness of the six sense fields is not the six sense fields, and emptiness is not other than the six sense fields. The six sense fields themselves are emptiness, and emptiness is the six sense fields. Sensory contact is empty of sensory contact. That emptiness of sensory contact is not sensory contact, and emptiness is not other than sensory contact. Sensory contact itself is emptiness, and emptiness is sensory contact. Sensation is empty of sensation. That emptiness of sensation is not sensation, and emptiness is not other than sensation. Sensation itself is emptiness, and emptiness is sensation. Craving is empty of craving. That emptiness of craving is not craving, and emptiness is not other than craving. Craving itself is emptiness, and emptiness is craving. Grasping is empty of grasping. That emptiness of grasping is not grasping, and emptiness is not other than grasping. Grasping itself is emptiness, and emptiness is grasping. The rebirth process is empty of the rebirth process. That emptiness of the rebirth process is not the rebirth process, and emptiness is not other than the rebirth process. The rebirth process itself is emptiness, and emptiness is the rebirth process. Birth is empty of birth. That emptiness of birth is not birth, and emptiness is not other than birth. Birth itself is emptiness, and emptiness is birth. Aging and death are empty of aging and death. That emptiness of aging and death is not aging and death, and emptiness is not other than aging and death. Aging and death themselves are emptiness, and emptiness is aging and death.
“Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in ignorance, they should not dwell in formative predispositions, they should not dwell in consciousness, they should not dwell in name and form, they should not dwell in the six sense fields, they should not dwell in sensory contact, they should not dwell in sensation, they should not dwell in craving, they should not dwell in grasping, they should not dwell in the rebirth process, they should not dwell in birth, and they should not dwell in aging and death.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of generosity. If you ask why, Blessed Lord, it is because the perfection of generosity is empty of the perfection of generosity. That emptiness of the perfection of generosity is not the perfection of generosity, and emptiness is not other than the perfection of generosity. The perfection of generosity itself is emptiness, and emptiness is the perfection of generosity.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of ethical discipline. If you ask why, Blessed Lord, it is because the perfection of ethical discipline is empty of the perfection of ethical discipline. That emptiness of the perfection of ethical discipline is not the perfection of ethical discipline, and emptiness is not other than the perfection of ethical discipline. The perfection of ethical discipline itself is emptiness, and emptiness is the perfection of ethical discipline.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of tolerance. If you ask why, Blessed Lord, it is because the perfection of tolerance is empty of the perfection of tolerance. That emptiness of the perfection of tolerance is not the perfection of tolerance, and emptiness is not other than the perfection of tolerance. The perfection of tolerance itself is emptiness, and emptiness is the perfection of tolerance.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of perseverance. If you ask why, Blessed Lord, it is because the perfection of perseverance is empty of the perfection of perseverance. That emptiness of the perfection of perseverance is not the perfection of perseverance, and emptiness is not other than the perfection of perseverance. The perfection of perseverance itself is emptiness, and emptiness is the perfection of perseverance.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of meditative concentration. If you ask why, Blessed Lord, it is because the perfection of meditative concentration is empty of the perfection of meditative concentration. That emptiness of the perfection of meditative concentration is not the perfection of meditative concentration, and emptiness is not other than the perfection of meditative concentration. The perfection of meditative concentration itself is emptiness, and emptiness is the perfection of meditative concentration.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the perfection of wisdom. If you ask why, Blessed Lord, it is because the perfection of wisdom is empty of the perfection of wisdom. That emptiness of the perfection of wisdom is not the perfection of wisdom, and emptiness is not other than the perfection of wisdom. The perfection of wisdom itself is emptiness, and emptiness is the perfection of wisdom. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the six perfections.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four applications of mindfulness. If you ask why, Blessed Lord, it is because the applications of mindfulness are empty of the applications of mindfulness. That emptiness of the applications of mindfulness is not the applications of mindfulness, and emptiness is not other than the applications of mindfulness. The applications of mindfulness themselves are emptiness, and emptiness is the applications of mindfulness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the applications of mindfulness.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four correct exertions. If you ask why, Blessed Lord, it is because the correct exertions are empty of the correct exertions. That emptiness of the correct exertions is not the correct exertions, and emptiness is not other than the correct exertions. The correct exertions themselves are emptiness, and emptiness is the correct exertions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the correct exertions.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four supports for miraculous ability. If you ask why, Blessed Lord, it is because the supports for miraculous ability are empty of the supports for miraculous ability. That emptiness of the supports for miraculous ability is not the supports for miraculous ability, and emptiness is not other than the supports for miraculous ability. The supports for miraculous ability themselves are emptiness, and emptiness is the supports for miraculous ability. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the supports for miraculous ability.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the five faculties. If you ask why, Blessed Lord, it is because the faculties are empty of the faculties. That emptiness of the faculties is not the faculties, and emptiness is not other than the faculties. The faculties themselves are emptiness, and emptiness is the faculties. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the faculties.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the five powers. If you ask why, Blessed Lord, it is because the powers are empty of the powers. That emptiness of the powers is not the powers, and emptiness is not other than the powers. The powers themselves are emptiness, and emptiness is the powers. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the powers.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the seven branches of enlightenment. If you ask why, Blessed Lord, it is because the branches of enlightenment are empty of the branches of enlightenment. That emptiness of the branches of enlightenment is not the branches of enlightenment, and emptiness is not other than the branches of enlightenment. The branches of enlightenment themselves are emptiness, and emptiness is the branches of enlightenment. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the branches of enlightenment.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the noble eightfold path. If you ask why, Blessed Lord, it is because the path is empty of the path. That emptiness of the path is not the path, and emptiness is not other than the path. The path itself is emptiness, and emptiness is the path. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the noble eightfold path.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four truths of the noble ones. If you ask why, Blessed Lord, it is because the truths of the noble ones are empty of the truths of the noble ones. That emptiness of the truths of the noble ones is not the truths of the noble ones, and emptiness is not other than the truths of the noble ones. The truths of the noble ones themselves are emptiness, and emptiness is the truths of the noble ones. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the truths of the noble ones.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four meditative concentrations. If you ask why, Blessed Lord, it is because the meditative concentrations are empty of the meditative concentrations. That emptiness of the meditative concentrations is not the meditative concentrations, and emptiness is not other than the meditative concentrations. The meditative concentrations themselves are emptiness, and emptiness is the meditative concentrations. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the meditative concentrations.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four immeasurable attitudes. If you ask why, Blessed Lord, it is because the immeasurable attitudes are empty of the immeasurable attitudes. That emptiness of the immeasurable attitudes is not the immeasurable attitudes, and emptiness is not other than the immeasurable attitudes. The immeasurable attitudes themselves are emptiness, and emptiness is the immeasurable attitudes. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the immeasurable attitudes.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four formless absorptions. If you ask why, Blessed Lord, it is because the formless absorptions are empty of the formless absorptions. That emptiness of the formless absorptions is not the formless absorptions, and emptiness is not other than the formless absorptions. The formless absorptions themselves are emptiness, and emptiness is the formless absorptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the formless absorptions.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the eight liberations. If you ask why, Blessed Lord, it is because the liberations are empty of the liberations. That emptiness of the liberations is not the liberations, and emptiness is not other than the liberations. The liberations themselves are emptiness, and emptiness is the liberations. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the liberations.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the nine serial steps of meditative absorption. If you ask why, Blessed Lord, it is because the serial steps of meditative absorption are empty of the serial steps of meditative absorption. That emptiness of the serial steps of meditative absorption is not the serial steps of meditative absorption, and emptiness is not other than the serial steps of meditative absorption. The serial steps of meditative absorption themselves are emptiness, and emptiness is the serial steps of meditative absorption. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the serial steps of meditative absorption.