“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, Blessed Lord, it is because the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation. That emptiness of the emptiness, signlessness, and wishlessness gateways to liberation is not the emptiness, signlessness, and wishlessness gateways to liberation, and emptiness is not other than the emptiness, signlessness, and wishlessness gateways to liberation. The emptiness, signlessness, and wishlessness gateways to liberation themselves are emptiness, and emptiness is the emptiness, signlessness, and wishlessness gateways to liberation. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the emptiness, signlessness, and wishlessness gateways to liberation.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the ten powers of the tathāgatas.303 If you ask why, Blessed Lord, it is because the powers of the tathāgatas are empty of the powers of the tathāgatas. That emptiness of the powers of the tathāgatas is not the powers of the tathāgatas, and emptiness is not other than the powers of the tathāgatas. the powers of the tathāgatas themselves are emptiness, and emptiness is the powers of the tathāgatas. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the powers of the tathāgatas.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four fearlessnesses. If you ask why, Blessed Lord, it is because the fearlessnesses are empty of the fearlessnesses. That emptiness of the fearlessnesses is not the fearlessnesses, and emptiness is not other than the fearlessnesses. The fearlessnesses themselves are emptiness, and emptiness is the fearlessnesses. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the fearlessnesses.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the four304 kinds of exact knowledge. If you ask why, Blessed Lord, it is because the kinds of exact knowledge are empty of the kinds of exact knowledge. That emptiness of the kinds of exact knowledge is not the kinds of exact knowledge, and emptiness is not other than the kinds of exact knowledge. The kinds of exact knowledge themselves are emptiness, and emptiness is the kinds of exact knowledge. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the kinds of exact knowledge.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in great loving kindness or great compassion. If you ask why, Blessed Lord, it is because great loving kindness is empty of great loving kindness and great compassion is empty of great compassion. That emptiness of great loving kindness and that emptiness of great compassion is not great loving kindness and is not great compassion, and emptiness is not other than great loving kindness and great compassion. Great loving kindness and great compassion themselves are emptiness, and emptiness is great loving kindness and great compassion. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in great loving kindness or great compassion.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the eighteen distinct qualities of the buddhas. If you ask why, Blessed Lord, it is because the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. That emptiness of the distinct qualities of the buddhas is not the distinct qualities of the buddhas, and emptiness is not other than the distinct qualities of the buddhas. The distinct qualities of the buddhas themselves are emptiness, and emptiness is the distinct qualities of the buddhas. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the distinct qualities of the buddhas.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in syllables. They should not dwell in syllable accomplishments. They should not dwell in singular expressions, dual expressions, or plural expressions.305 If you ask why, Blessed Lord, it is because the syllables are empty of the syllables. That emptiness of the syllables is not the syllables, and emptiness is not other than the syllables. The syllables themselves are emptiness, and emptiness is the syllables. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the syllables.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the extrasensory powers. If you ask why, Blessed Lord, it is because the extrasensory powers are empty of the extrasensory powers. That emptiness of the extrasensory powers is not the extrasensory powers, and emptiness is not other than the extrasensory powers. The extrasensory powers themselves are emptiness, and emptiness is the extrasensory powers. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the extrasensory powers.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the gateways of the meditative stabilities. If you ask why, Blessed Lord, it is because the gateways of the meditative stabilities are empty of the gateways of the meditative stabilities. That emptiness of the gateways of the meditative stabilities is not the gateways of the meditative stabilities, and emptiness is not other than the gateways of the meditative stabilities. The gateways of the meditative stabilities themselves are emptiness, and emptiness is the gateways of the meditative stabilities. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the gateways of the meditative stabilities.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the dhāraṇī gateways. If you ask why, Blessed Lord, it is because the dhāraṇī gateways are empty of the dhāraṇī gateways. That emptiness of the dhāraṇī gateways is not the dhāraṇī gateways, and emptiness is not other than the dhāraṇī gateways. The dhāraṇī gateways themselves are emptiness, and emptiness is the dhāraṇī gateways. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the dhāraṇī gateways.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are impermanent.306 If you ask why, Blessed Lord, it is because the impermanence of physical forms is empty of the impermanence of physical forms. That emptiness of the impermanence of physical forms is not the impermanence of physical forms, and emptiness is not other than the impermanence of physical forms. The impermanence of physical forms itself is emptiness, and emptiness is the impermanence of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom they should not dwell in the notion that physical forms are impermanent.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are impermanent. If you ask why, Blessed Lord, it is because the impermanence of feelings is empty of the impermanence of feelings. That emptiness of the impermanence of feelings is not the impermanence of feelings, and emptiness is not other than the impermanence of feelings. The impermanence of feelings itself is emptiness, and emptiness is the impermanence of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are impermanent.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are impermanent. If you ask why, Blessed Lord, it is because the impermanence of perceptions is empty of the impermanence of perceptions. That emptiness of the impermanence of perceptions is not the impermanence of perceptions, and emptiness is not other than the impermanence of perceptions. The impermanence of perceptions itself is emptiness, and emptiness is the impermanence of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are impermanent.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are impermanent. If you ask why, Blessed Lord, it is because the impermanence of formative predispositions is empty of the impermanence of formative predispositions. That emptiness of the impermanence of formative predispositions is not the impermanence of formative predispositions, and emptiness is not other than the impermanence of formative predispositions. The impermanence of formative predispositions itself is emptiness, and emptiness is the impermanence of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are impermanent.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is impermanent. If you ask why, Blessed Lord, it is because the impermanence of consciousness is empty of the impermanence of consciousness. That emptiness of the impermanence of consciousness is not the impermanence of consciousness, and emptiness is not other than the impermanence of consciousness. The impermanence of consciousness itself is emptiness, and emptiness is the impermanence of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is impermanent.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are suffering. If you ask why, Blessed Lord, it is because the suffering of physical forms is empty of the suffering of physical forms. That emptiness of the suffering of physical forms is not the suffering of physical forms, and emptiness is not other than the suffering of physical forms. The suffering of physical forms itself is emptiness, and emptiness is the suffering of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are suffering.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are suffering. If you ask why, Blessed Lord, it is because the suffering of feelings is empty of the suffering of feelings. That emptiness of the suffering of feelings is not the suffering of feelings, and emptiness is not other than the suffering of feelings. The suffering of feelings itself is emptiness, and emptiness is the suffering of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are suffering.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are suffering. If you ask why, Blessed Lord, it is because the suffering of perceptions is empty of the suffering of perceptions. That emptiness of the suffering of perceptions is not the suffering of perceptions, and emptiness is not other than the suffering of perceptions. The suffering of perceptions itself is emptiness, and emptiness is the suffering of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are suffering.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are suffering. If you ask why, Blessed Lord, it is because the suffering of formative predispositions is empty of the suffering of formative predispositions. That emptiness of the suffering of formative predispositions is not the suffering of formative predispositions, and emptiness is not other than the suffering of formative predispositions. The suffering of formative predispositions itself is emptiness, and emptiness is the suffering of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are suffering.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is suffering. If you ask why, Blessed Lord, it is because the suffering of consciousness is empty of the suffering of consciousness. That emptiness of the suffering of consciousness is not the suffering of consciousness, and emptiness is not other than the suffering of consciousness. The suffering of consciousness itself is emptiness, and emptiness is the suffering of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is suffering.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are nonself. If you ask why, Blessed Lord, it is because the selflessness of physical forms is empty of the selflessness of physical forms. That emptiness of the selflessness of physical forms is not the selflessness of physical forms, and emptiness is not other than the selflessness of physical forms. The selflessness of physical forms itself is emptiness, and emptiness is the selflessness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are nonself.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are nonself. If you ask why, Blessed Lord, it is because the selflessness of feelings is empty of the selflessness of feelings. That emptiness of the selflessness of feelings is not the selflessness of feelings, and emptiness is not other than the selflessness of feelings. The selflessness of feelings itself is emptiness, and emptiness is the selflessness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are nonself.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are nonself. If you ask why, Blessed Lord, it is because the selflessness of perceptions is empty of the selflessness of perceptions. That emptiness of the selflessness of perceptions is not the selflessness of perceptions, and emptiness is not other than the selflessness of perceptions. The selflessness of perceptions itself is emptiness, and emptiness is the selflessness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are nonself.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are nonself. If you ask why, Blessed Lord, it is because the selflessness of formative predispositions is empty of the selflessness of formative predispositions. That emptiness of the selflessness of formative predispositions is not the selflessness of formative predispositions, and emptiness is not other than the selflessness of formative predispositions. The selflessness of formative predispositions itself is emptiness, and emptiness is the selflessness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are nonself.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is nonself. If you ask why, Blessed Lord, it is because the selflessness of consciousness is empty of the selflessness of consciousness. That emptiness of the selflessness of consciousness is not the selflessness of consciousness, and emptiness is not other than the selflessness of consciousness. The selflessness of consciousness itself is emptiness, and emptiness is the selflessness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is nonself.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are at peace. If you ask why, Blessed Lord, it is because the peace of physical forms is empty of the peace of physical forms. That emptiness of the peace of physical forms is not the peace of physical forms, and emptiness is not other than the peace of physical forms. The peace of physical forms itself is emptiness, and emptiness is the peace of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are at peace.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are at peace. If you ask why, Blessed Lord, it is because the peace of feelings is empty of the peace of feelings. That emptiness of the peace of feelings is not the peace of feelings, and emptiness is not other than the peace of feelings. The peace of feelings itself is emptiness, and emptiness is the peace of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are at peace.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are at peace. If you ask why, Blessed Lord, it is because the peace of perceptions is empty of the peace of perceptions. That emptiness of the peace of perceptions is not the peace of perceptions, and emptiness is not other than the peace of perceptions. The peace of perceptions itself is emptiness, and emptiness is the peace of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are at peace.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are at peace. If you ask why, Blessed Lord, it is because the peace of formative predispositions is empty of the peace of formative predispositions. That emptiness of the peace of formative predispositions is not the peace of formative predispositions, and emptiness is not other than the peace of formative predispositions. The peace of formative predispositions itself is emptiness, and emptiness is the peace of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are at peace.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is at peace. If you ask why, Blessed Lord, it is because the peace of consciousness is empty of the peace of consciousness. That emptiness of the peace of consciousness is not the peace of consciousness, and emptiness is not other than the peace of consciousness. The peace of consciousness itself is emptiness, and emptiness is the peace of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is at peace.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are empty. If you ask why, Blessed Lord, it is because the emptiness of physical forms is empty of the emptiness of physical forms. That emptiness of the emptiness of physical forms is not the emptiness of physical forms, and emptiness is not other than the emptiness of physical forms. The emptiness of physical forms itself is emptiness, and emptiness is the emptiness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are empty.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are empty. If you ask why, Blessed Lord, it is because the emptiness of feelings is empty of the emptiness of feelings. That emptiness of the emptiness of feelings is not the emptiness of feelings, and emptiness is not other than the emptiness of feelings. The emptiness of feelings itself is emptiness, and emptiness is the emptiness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are empty.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are empty. If you ask why, Blessed Lord, it is because the emptiness of perceptions is empty of the emptiness of perceptions. That emptiness of the emptiness of perceptions is not the emptiness of perceptions, and emptiness is not other than the emptiness of perceptions. The emptiness of perceptions itself is emptiness, and emptiness is the emptiness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are empty.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are empty. If you ask why, Blessed Lord, it is because the emptiness of formative predispositions is empty of the emptiness of formative predispositions. That emptiness of the emptiness of formative predispositions is not the emptiness of formative predispositions, and emptiness is not other than the emptiness of formative predispositions. The emptiness of formative predispositions itself is emptiness, and emptiness is the emptiness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are empty.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is empty. If you ask why, Blessed Lord, it is because the emptiness of consciousness is empty of the emptiness of consciousness. That emptiness of the emptiness of consciousness is not the emptiness of consciousness, and emptiness is not other than the emptiness of consciousness. The emptiness of consciousness itself is emptiness, and emptiness is the emptiness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is empty.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are signless. If you ask why, Blessed Lord, it is because the signlessness of physical forms is empty of the signlessness of physical forms. That emptiness of the signlessness of physical forms is not the signlessness of physical forms, and emptiness is not other than the signlessness of physical forms. The signlessness of physical forms itself is emptiness, and emptiness is the signlessness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are signless.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are signless. If you ask why, Blessed Lord, it is because the signlessness of feelings is empty of the signlessness of feelings. That emptiness of the signlessness of feelings is not the signlessness of feelings, and emptiness is not other than the signlessness of feelings. The signlessness of feelings itself is emptiness, and emptiness is the signlessness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are signless.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are signless. If you ask why, Blessed Lord, it is because the signlessness of perceptions is empty of the signlessness of perceptions. That emptiness of the signlessness of perceptions is not the signlessness of perceptions, and emptiness is not other than the signlessness of perceptions. The signlessness of perceptions itself is emptiness, and emptiness is the signlessness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are signless.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are signless. If you ask why, Blessed Lord, it is because the signlessness of formative predispositions is empty of the signlessness of formative predispositions. That emptiness of the signlessness of formative predispositions is not the signlessness of formative predispositions, and emptiness is not other than the signlessness of formative predispositions. The signlessness of formative predispositions itself is emptiness, and emptiness is the signlessness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are signless.
“When they practice the perfection of wisdom, they should not dwell in the notion that consciousness is signless. If you ask why, Blessed Lord, it is because the signlessness of consciousness is empty of the signlessness of consciousness. That emptiness of the signlessness of consciousness is not the signlessness of consciousness, and emptiness is not other than the signlessness of consciousness. The signlessness of consciousness itself is emptiness, and emptiness is the signlessness of consciousness. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that consciousness is signless.
“Moreover, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are wishless. If you ask why, Blessed Lord, it is because the wishlessness of physical forms is empty of the wishlessness of physical forms. That emptiness of the wishlessness of physical forms is not the wishlessness of physical forms, and emptiness is not other than the wishlessness of physical forms. The wishlessness of physical forms itself is emptiness, and emptiness is the wishlessness of physical forms. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that physical forms are wishless.
“When they practice the perfection of wisdom, they should not dwell in the notion that feelings are wishless. If you ask why, Blessed Lord, it is because the wishlessness of feelings is empty of the wishlessness of feelings. That emptiness of the wishlessness of feelings is not the wishlessness of feelings, and emptiness is not other than the wishlessness of feelings. The wishlessness of feelings itself is emptiness, and emptiness is the wishlessness of feelings. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that feelings are wishless.
“When they practice the perfection of wisdom, they should not dwell in the notion that perceptions are wishless. If you ask why, Blessed Lord, it is because the wishlessness of perceptions is empty of the wishlessness of perceptions. That emptiness of the wishlessness of perceptions is not the wishlessness of perceptions, and emptiness is not other than the wishlessness of perceptions. The wishlessness of perceptions itself is emptiness, and emptiness is the wishlessness of perceptions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that perceptions are wishless.
“When they practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are wishless. If you ask why, Blessed Lord, it is because the wishlessness of formative predispositions is empty of the wishlessness of formative predispositions. That emptiness of the wishlessness of formative predispositions is not the wishlessness of formative predispositions, and emptiness is not other than the wishlessness of formative predispositions. The wishlessness of formative predispositions itself is emptiness, and emptiness is the wishlessness of formative predispositions. Blessed Lord, for these reasons, when bodhisattva great beings practice the perfection of wisdom, they should not dwell in the notion that formative predispositions are wishless.