“They do not engage with the truths of the noble ones. They do not engage with mental images of the truths of the noble ones. They do not engage with the notion that the truths of the noble ones are permanent, do not engage with the notion that the truths of the noble ones are impermanent, do not engage with the notion that the truths of the noble ones are happiness, do not engage with the notion that the truths of the noble ones are suffering, do not engage with the notion that the truths of the noble ones are self, do not engage with the notion that the truths of the noble ones are nonself, do not engage with the notion that the truths of the noble ones are at peace, do not engage with the notion that the truths of the noble ones are not at peace, do not engage with the notion that the truths of the noble ones are empty, do not engage with the notion that the truths of the noble ones are not empty, do not engage with the notion that the truths of the noble ones have a sign, do not engage with the notion that the truths of the noble ones are signless, do not engage with the notion that the truths of the noble ones are with wishes, do not engage with the notion that the truths of the noble ones are wishless, do not engage with the notion that the truths of the noble ones are void, and do not engage with the notion that the truths of the noble ones are not void. They do not engage with the meditative concentrations. They do not engage with mental images of the meditative concentrations. They do not engage with the notion that the meditative concentrations are permanent, do not engage with the notion that the meditative concentrations are impermanent, do not engage with the notion that the meditative concentrations are happiness, do not engage with the notion that the meditative concentrations are suffering, do not engage with the notion that the meditative concentrations are self, do not engage with the notion that the meditative concentrations are nonself, do not engage with the notion that the meditative concentrations are at peace, do not engage with the notion that the meditative concentrations are not at peace, do not engage with the notion that the meditative concentrations are empty, do not engage with the notion that the meditative concentrations are not empty, do not engage with the notion that the meditative concentrations have a sign, do not engage with the notion that the meditative concentrations are signless, do not engage with the notion that the meditative concentrations are with wishes, do not engage with the notion that the meditative concentrations are wishless, do not engage with the notion that the meditative concentrations are void, and do not engage with the notion that the meditative concentrations are not void. They do not engage with the immeasurable attitudes. They do not engage with mental images of the immeasurable attitudes. They do not engage with the notion that the immeasurable attitudes are permanent, do not engage with the notion that the immeasurable attitudes are impermanent, do not engage with the notion that the immeasurable attitudes are happiness, do not engage with the notion that the immeasurable attitudes are suffering, do not engage with the notion that the immeasurable attitudes are self, do not engage with the notion that the immeasurable attitudes are nonself, do not engage with the notion that the immeasurable attitudes are at peace, do not engage with the notion that the immeasurable attitudes are not at peace, do not engage with the notion that the immeasurable attitudes are empty, do not engage with the notion that the immeasurable attitudes are not empty, do not engage with the notion that the immeasurable attitudes have a sign, do not engage with the notion that the immeasurable attitudes are signless, do not engage with the notion that the immeasurable attitudes are with wishes, do not engage with the notion that the immeasurable attitudes are wishless, do not engage with the notion that the immeasurable attitudes are void, and do not engage with the notion that the immeasurable attitudes are not void. They do not engage with the formless absorptions. They do not engage with mental images of the formless absorptions. They do not engage with the notion that the formless absorptions are permanent, do not engage with the notion that the formless absorptions are impermanent, do not engage with the notion that the formless absorptions are happiness, do not engage with the notion that the formless absorptions are suffering, do not engage with the notion that the formless absorptions are self, do not engage with the notion that the formless absorptions are nonself, do not engage with the notion that the formless absorptions are at peace, do not engage with the notion that the formless absorptions are not at peace, do not engage with the notion that the formless absorptions are empty, do not engage with the notion that the formless absorptions are not empty, do not engage with the notion that the formless absorptions have a sign, do not engage with the notion that the formless absorptions are signless, do not engage with the notion that the formless absorptions are with wishes, do not engage with the notion that the formless absorptions are wishless, do not engage with the notion that the formless absorptions are void, and do not engage with the notion that the formless absorptions are not void. They do not engage with the liberations. They do not engage with mental images of the liberations. They do not engage with the notion that the liberations are permanent, do not engage with the notion that the liberations are impermanent, do not engage with the notion that the liberation are happiness, do not engage with the notion that the liberations are suffering, do not engage with the notion that the liberations are self, do not engage with the notion that the liberations are nonself, do not engage with the notion that the liberations are at peace, do not engage with the notion that the liberations are not at peace, do not engage with the notion that the liberations are empty, do not engage with the notion that the liberations are not empty, do not engage with the notion that the liberations have a sign, do not engage with the notion that the liberations are signless, do not engage with the notion that the liberations are with wishes, do not engage with the notion that the liberations are wishless, do not engage with the notion that the liberations are void, and do not engage with the notion that the liberations are not void. They do not engage with the serial steps of meditative absorption. They do not engage with mental images of the serial steps of meditative absorption. They do not engage with the notion that the serial steps of meditative absorption are permanent, do not engage with the notion that the serial steps of meditative absorption are impermanent, do not engage with the notion that the serial steps of meditative absorption are happiness, do not engage with the notion that the serial steps of meditative absorption are suffering, do not engage with the notion that the serial steps of meditative absorption are self, do not engage with the notion that the serial steps of meditative absorption are nonself, do not engage with the notion that the serial steps of meditative absorption are at peace, do not engage with the notion that the serial steps of meditative absorption are not at peace, do not engage with the notion that the serial steps of meditative absorption are empty, do not engage with the notion that the serial steps of meditative absorption are not empty, do not engage with the notion that the serial steps of meditative absorption have a sign, do not engage with the notion that the serial steps of meditative absorption are signless, do not engage with the notion that the serial steps of meditative absorption are with wishes, do not engage with the notion that the serial steps of meditative absorption are wishless, do not engage with the notion that the serial steps of meditative absorption are void, and do not engage with the notion that the serial steps of meditative absorption are not void. They do not engage with the emptiness, signlessness, and wishlessness gateways to liberation. They do not engage with mental images of the emptiness, signlessness, and wishlessness gateways to liberation. They do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are permanent, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are impermanent, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are happiness, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are suffering, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are self, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are nonself, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not at peace, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are empty, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not empty, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation have a sign, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are signless, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are with wishes, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are wishless, do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are void, and do not engage with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are not void. They do not engage with the extrasensory powers. They do not engage with mental images of the extrasensory powers. They do not engage with the notion that the extrasensory powers are permanent, do not engage with the notion that the extrasensory powers are impermanent, do not engage with the notion that the extrasensory powers are happiness, do not engage with the notion that the extrasensory powers are suffering, do not engage with the notion that the extrasensory powers are self, do not engage with the notion that the extrasensory powers are nonself, do not engage with the notion that the extrasensory powers are at peace, do not engage with the notion that the extrasensory powers are not at peace, do not engage with the notion that the extrasensory powers are empty, do not engage with the notion that the extrasensory powers are not empty, do not engage with the notion that the extrasensory powers have a sign, do not engage with the notion that the extrasensory powers are signless, do not engage with the notion that the extrasensory powers are with wishes, do not engage with the notion that the extrasensory powers are wishless, do not engage with the notion that the extrasensory powers are void, and do not engage with the notion that the extrasensory powers are not void. They do not engage with the meditative stabilities. They do not engage with mental images of the meditative stabilities. They do not engage with the notion that the meditative stabilities are permanent, do not engage with the notion that the meditative stabilities are impermanent, do not engage with the notion that the meditative stabilities are happiness, do not engage with the notion that the meditative stabilities are suffering, do not engage with the notion that the meditative stabilities are self, do not engage with the notion that the meditative stabilities are nonself, do not engage with the notion that the meditative stabilities are at peace, do not engage with the notion that the meditative stabilities are not at peace, do not engage with the notion that the meditative stabilities are empty, do not engage with the notion that the meditative stabilities are not empty, do not engage with the notion that the meditative stabilities have a sign, do not engage with the notion that the meditative stabilities are signless, do not engage with the notion that the meditative stabilities are with wishes, do not engage with the notion that the meditative stabilities are wishless, do not engage with the notion that the meditative stabilities are void, and do not engage with the notion that the meditative stabilities are not void. They do not engage with the dhāraṇī gateways. They do not engage with mental images of the dhāraṇī gateways. They do not engage with the notion that the dhāraṇī gateways are permanent, do not engage with the notion that the dhāraṇī gateways are impermanent, do not engage with the notion that the dhāraṇī gateways are happiness, do not engage with the notion that the dhāraṇī gateways are suffering, do not engage with the notion that the dhāraṇī gateways are self, do not engage with the notion that the dhāraṇī gateways are nonself, do not engage with the notion that the dhāraṇī gateways are at peace, do not engage with the notion that the dhāraṇī gateways are not at peace, do not engage with the notion that the dhāraṇī gateways are empty, do not engage with the notion that the dhāraṇī gateways are not empty, do not engage with the notion that the dhāraṇī gateways have a sign, do not engage with the notion that the dhāraṇī gateways are signless, do not engage with the notion that the dhāraṇī gateways are with wishes, do not engage with the notion that the dhāraṇī gateways are wishless, do not engage with the notion that the dhāraṇī gateways are void, and do not engage with the notion that the dhāraṇī gateways are not void.
“They do not engage with the powers of the tathāgatas. They do not engage with mental images of the powers of the tathāgatas. They do not engage with the notion that the powers of the tathāgatas are permanent, do not engage with the notion that the powers of the tathāgatas are impermanent, do not engage with the notion that the powers of the tathāgatas are happiness, do not engage with the notion that the powers of the tathāgatas are suffering, do not engage with the notion that the powers of the tathāgatas are self, do not engage with the notion that the powers of the tathāgatas are nonself, do not engage with the notion that the powers of the tathāgatas are at peace, do not engage with the notion that the powers of the tathāgatas are not at peace, do not engage with the notion that the powers of the tathāgatas are empty, do not engage with the notion that the powers of the tathāgatas are not empty, do not engage with the notion that the powers of the tathāgatas have a sign, do not engage with the notion that the powers of the tathāgatas are signless, do not engage with the notion that the powers of the tathāgatas are with wishes, do not engage with the notion that the powers of the tathāgatas are wishless, do not engage with the notion that the powers of the tathāgatas are void, and do not engage with the notion that the powers of the tathāgatas are not void. They do not engage with the fearlessnesses. They do not engage with mental images of the fearlessnesses. They do not engage with the notion that the fearlessnesses are permanent, do not engage with the notion that the fearlessnesses are impermanent, do not engage with the notion that the fearlessnesses are happiness, do not engage with the notion that the fearlessnesses are suffering, do not engage with the notion that the fearlessnesses are self, do not engage with the notion that the fearlessnesses are nonself, do not engage with the notion that the fearlessnesses are at peace, do not engage with the notion that the fearlessnesses are not at peace, do not engage with the notion that the fearlessnesses are empty, do not engage with the notion that the fearlessnesses are not empty, do not engage with the notion that the fearlessnesses have a sign, do not engage with the notion that the fearlessnesses are signless, do not engage with the notion that the fearlessnesses are with wishes, do not engage with the notion that the fearlessnesses are wishless, do not engage with the notion that the fearlessnesses are void, and do not engage with the notion that the fearlessnesses are not void. They do not engage with the kinds of exact knowledge. They do not engage with mental images of the kinds of exact knowledge. They do not engage with the notion that the kinds of exact knowledge are permanent, do not engage with the notion that the kinds of exact knowledge are impermanent, do not engage with the notion that the kinds of exact knowledge are happiness, do not engage with the notion that the kinds of exact knowledge are suffering, do not engage with the notion that the kinds of exact knowledge are self, do not engage with the notion that the kinds of exact knowledge are nonself, do not engage with the notion that the kinds of exact knowledge are at peace, do not engage with the notion that the kinds of exact knowledge are not at peace, do not engage with the notion that the kinds of exact knowledge are empty, do not engage with the notion that the kinds of exact knowledge are not empty, do not engage with the notion that the kinds of exact knowledge have a sign, do not engage with the notion that the kinds of exact knowledge are signless, do not engage with the notion that the kinds of exact knowledge are with wishes, do not engage with the notion that the kinds of exact knowledge are wishless, do not engage with the notion that the kinds of exact knowledge are void, and do not engage with the notion that the kinds of exact knowledge are not void. They do not engage with great compassion. They do not engage with a mental image of great compassion. They do not engage with the notion that great compassion is permanent, do not engage with the notion that great compassion is impermanent, do not engage with the notion that great compassion is happiness, do not engage with the notion that great compassion is suffering, do not engage with the notion that great compassion is self, do not engage with the notion that great compassion is nonself, do not engage with the notion that great compassion is at peace, do not engage with the notion that great compassion is not at peace, do not engage with the notion that great compassion is empty, do not engage with the notion that great compassion is not empty, do not engage with the notion that great compassion has a sign, do not engage with the notion that great compassion is signless, do not engage with the notion that great compassion is with wishes, do not engage with the notion that great compassion is wishless, do not engage with the notion that great compassion is void, and do not engage with the notion that great compassion is not void. They do not engage with the distinct qualities of the buddhas. They do not engage with mental images of the distinct qualities of the buddhas. They do not engage with the notion that the distinct qualities of the buddhas are permanent, do not engage with the notion that the distinct qualities of the buddhas are impermanent, do not engage with the notion that the distinct qualities of the buddhas are happiness, do not engage with the notion that the distinct qualities of the buddhas are suffering, do not engage with the notion that the distinct qualities of the buddhas are self, do not engage with the notion that the distinct qualities of the buddhas are nonself, do not engage with the notion that the distinct qualities of the buddhas are at peace, do not engage with the notion that the distinct qualities of the buddhas are not at peace, do not engage with the notion that the distinct qualities of the buddhas are empty, do not engage with the notion that the distinct qualities of the buddhas are not empty, do not engage with the notion that the kinds of exact knowledge have a sign, do not engage with the notion that the distinct qualities of the buddhas are signless, do not engage with the notion that the distinct qualities of the buddhas are with wishes, do not engage with the notion that the distinct qualities of the buddhas are wishless, do not engage with the notion that the distinct qualities of the buddhas are void, and do not engage with the notion that the distinct qualities of the buddhas are not void.
“If you ask why, Venerable Śāradvatīputra, it is because that emptiness of physical forms is not physical forms. Physical forms are not other than emptiness, nor is emptiness other than physical forms. Emptiness is indeed physical forms, and physical forms are indeed emptiness. That emptiness of feelings is not feelings. Feelings are not other than emptiness, nor is emptiness other than feelings. Emptiness is indeed feelings, and feelings are indeed emptiness. That emptiness of perceptions is not perceptions. Perceptions are not other than emptiness, nor is emptiness other than perceptions. Emptiness is indeed perceptions, and perceptions are indeed emptiness. That emptiness of formative predispositions is not formative predispositions. Formative predispositions are not other than emptiness, nor is emptiness other than formative predispositions. Emptiness is indeed formative predispositions, and formative predispositions are indeed emptiness. That emptiness of consciousness is not consciousness. Consciousness is not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and consciousness is indeed emptiness.
“That emptiness of the eyes is not the eyes. The eyes are not other than emptiness, nor is emptiness other than the eyes. Emptiness is indeed the eyes, and the eyes are indeed emptiness. That emptiness of the ears is not the ears. The ears are not other than emptiness, nor is emptiness other than the ears. Emptiness is indeed the ears, and the ears are indeed emptiness. That emptiness of the nose is not the nose. The nose is not other than emptiness, nor is emptiness other than the nose. Emptiness is indeed the nose, and the nose is indeed emptiness. That emptiness of the tongue is not the tongue. The tongue is not other than emptiness, nor is emptiness other than the tongue. Emptiness is indeed the tongue, and the tongue is indeed emptiness. That emptiness of the body is not the body. The body is not other than emptiness, nor is emptiness other than the body. Emptiness is indeed the body, and the body is indeed emptiness. That emptiness of the mental faculty is not the mental faculty. The mental faculty is not other than emptiness, nor is emptiness other than the mental faculty. Emptiness is indeed the mental faculty, and the mental faculty is indeed emptiness.
“That emptiness of sights is not sights. Sights are not other than emptiness, nor is emptiness other than sights. Emptiness is indeed sights, and sights are indeed emptiness. That emptiness of sounds is not sounds. Sounds are not other than emptiness, nor is emptiness other than sounds. Emptiness is indeed sounds, and sound are indeed emptiness. That emptiness of odors is not odors. Odors are not other than emptiness, nor is emptiness other than odors. Emptiness is indeed odors, and odors are indeed emptiness. That emptiness of tastes is not tastes. Tastes are not other than emptiness, nor is emptiness other than tastes. Emptiness is indeed tastes, and tastes are indeed emptiness. That emptiness of tangibles is not tangibles. Tangibles are not other than emptiness, nor is emptiness other than tangibles. Emptiness is indeed tangibles, and tangibles are indeed emptiness. That emptiness of mental phenomena is not mental phenomena. Mental phenomena are not other than emptiness, nor is emptiness other than mental phenomena. Emptiness is indeed mental phenomena, and mental phenomena are indeed emptiness.
“That emptiness of the sensory element of the eyes is not the sensory element of the eyes. The sensory element of the eyes is not other than emptiness, nor is emptiness other than the sensory element of the eyes. Emptiness is indeed the sensory element of the eyes, and the sensory element of the eyes is indeed emptiness. That emptiness of the sensory element of sights is not the sensory element of sights. The sensory element of sights is not other than emptiness, nor is emptiness other than the sensory element of sights. Emptiness is indeed the sensory element of sights, and the sensory element of sights is indeed emptiness. That emptiness of the sensory element of visual consciousness is not the sensory element of visual consciousness. The sensory element of visual consciousness is not other than emptiness, nor is emptiness other than the sensory element of visual consciousness. Emptiness is indeed the sensory element of visual consciousness, and the sensory element of visual consciousness is indeed emptiness.
“That emptiness of the sensory element of the ears is not the sensory element of the ears. The sensory element of the ears is not other than emptiness, nor is emptiness other than the sensory element of the ears. Emptiness is indeed the sensory element of the ears, and the sensory element of the ears is indeed emptiness. That emptiness of the sensory element of sounds is not the sensory element of sounds. The sensory element of sounds is not other than emptiness, nor is emptiness other than the sensory element of sounds. Emptiness is indeed the sensory element of sounds, and the sensory element of sounds is indeed emptiness. That emptiness of the sensory element of auditory consciousness is not the sensory element of auditory consciousness. The sensory element of auditory consciousness is not other than emptiness, nor is emptiness other than the sensory element of auditory consciousness. Emptiness is indeed the sensory element of auditory consciousness, and the sensory element of auditory consciousness is indeed emptiness.
“That emptiness of the sensory element of the nose is not the sensory element of the nose. The sensory element of the nose is not other than emptiness, nor is emptiness other than the sensory element of the nose. Emptiness is indeed the sensory element of the nose, and the sensory element of the nose is indeed emptiness. That emptiness of the sensory element of odors is not the sensory element of odors. The sensory element of odors is not other than emptiness, nor is emptiness other than the sensory element of odors. Emptiness is indeed the sensory element of odors, and the sensory element of odors is indeed emptiness. That emptiness of the sensory element of olfactory consciousness is not the sensory element of olfactory consciousness. The sensory element of olfactory consciousness is not other than emptiness, nor is emptiness other than the sensory element of olfactory consciousness. Emptiness is indeed the sensory element of olfactory consciousness, and the sensory element of olfactory consciousness is indeed emptiness.
“That emptiness of the sensory element of the tongue is not the sensory element of the tongue. The sensory element of the tongue is not other than emptiness, nor is emptiness other than the sensory element of the tongue. Emptiness is indeed the sensory element of the tongue, and the sensory element of the tongue is indeed emptiness. That emptiness of the sensory element of tastes is not the sensory element of tastes. The sensory element of tastes is not other than emptiness, nor is emptiness other than the sensory element of tastes. Emptiness is indeed the sensory element of tastes, and the sensory element of tastes is indeed emptiness. That emptiness of the sensory element of gustatory consciousness is not the sensory element of gustatory consciousness. The sensory element of gustatory consciousness is not other than emptiness, nor is emptiness other than the sensory element of gustatory consciousness. Emptiness is indeed the sensory element of gustatory consciousness, and the sensory element of gustatory consciousness is indeed emptiness.
“That emptiness of the sensory element of the body is not the sensory element of the body. The sensory element of the body is not other than emptiness, nor is emptiness other than the sensory element of the body. Emptiness is indeed the sensory element of the body, and the sensory element of the body is indeed emptiness. That emptiness of the sensory element of tangibles is not the sensory element of tangibles. The sensory element of tangibles is not other than emptiness, nor is emptiness other than the sensory element of tangibles. Emptiness is indeed the sensory element of tangibles, and the sensory element of tangibles is indeed emptiness. That emptiness of the sensory element of tactile consciousness is not the sensory element of tactile consciousness. The sensory element of tactile consciousness is not other than emptiness, nor is emptiness other than the sensory element of tactile consciousness. Emptiness is indeed the sensory element of tactile consciousness, and the sensory element of tactile consciousness is indeed emptiness.
“That emptiness of the sensory element of the mental faculty is not the sensory element of the mental faculty. The sensory element of the mental faculty is not other than emptiness, nor is emptiness other than the sensory element of the mental faculty. Emptiness is indeed the sensory element of the mental faculty, and the sensory element of the mental faculty is indeed emptiness. That emptiness of the sensory element of mental phenomena is not the sensory element of mental phenomena. The sensory element of mental phenomena is not other than emptiness, nor is emptiness other than the sensory element of mental phenomena. Emptiness is indeed the sensory element of mental phenomena, and the sensory element of mental phenomena is indeed emptiness. That emptiness of the sensory element of mental consciousness is not the sensory element of mental consciousness. The sensory element of mental consciousness is not other than emptiness, nor is emptiness other than the sensory element of mental consciousness. Emptiness is indeed the sensory element of mental consciousness, and the sensory element of mental consciousness is indeed emptiness.
“That emptiness of the earth element is not the earth element. The earth element is not other than emptiness, nor is emptiness other than the earth element. Emptiness is indeed the earth element, and the earth element is indeed emptiness. That emptiness of the water element is not the water element. The water element is not other than emptiness, nor is emptiness other than the water element. Emptiness is indeed the water element, and the water element is indeed emptiness. That emptiness of the fire element is not the fire element. The fire element is not other than emptiness, nor is emptiness other than the fire element. Emptiness is indeed the fire element, and the fire element is indeed emptiness. That emptiness of the wind element is not the wind element. The wind element is not other than emptiness, nor is emptiness other than the wind element. Emptiness is indeed the wind element, and the wind element is indeed emptiness. That emptiness of the space element is not the space element. The space element is not other than emptiness, nor is emptiness other than the space element. Emptiness is indeed the space element, and the space element is indeed emptiness. That emptiness of the consciousness element is not the consciousness element. The consciousness element is not other than emptiness, nor is emptiness other than the consciousness element. Emptiness is indeed the consciousness element, and the consciousness element is indeed emptiness.
“That emptiness of ignorance is not ignorance. Ignorance is not other than emptiness, nor is emptiness other than ignorance. Emptiness is indeed ignorance, and ignorance is indeed emptiness. That emptiness of formative predispositions is not the formative predispositions. Formative predispositions are not other than emptiness, nor is emptiness other than formative predispositions. Emptiness is indeed formative predispositions, and formative predispositions are indeed emptiness. That emptiness of consciousness is not consciousness. Consciousness is not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and consciousness is indeed emptiness. That emptiness of name and form is not name and form. Name and form are not other than emptiness, nor is emptiness other than name and form. Emptiness is indeed name and form, and name and form are indeed emptiness. That emptiness of the six sense fields is not the six sense fields. The six sense fields are not other than emptiness, nor is emptiness other than the six sense fields. Emptiness is indeed the six sense fields, and the six sense fields are indeed emptiness. That emptiness of sensory contact is not sensory contact. Sensory contact is not other than emptiness, nor is emptiness other than sensory contact. Emptiness is indeed sensory contact, and sensory contact is indeed emptiness. That emptiness of sensation is not sensation. Sensation is not other than emptiness, nor is emptiness other than sensation. Emptiness is indeed sensation, and sensation is indeed emptiness. That emptiness of craving is not craving. Craving is not other than emptiness, nor is emptiness other than craving. Emptiness is indeed craving, and craving is indeed emptiness. That emptiness of grasping is not grasping. Grasping is not other than emptiness, nor is emptiness other than grasping. Emptiness is indeed grasping, and grasping is indeed emptiness. That emptiness of the rebirth process is not the rebirth process. The rebirth process is not other than emptiness, nor is emptiness other than the rebirth process. Emptiness is indeed the rebirth process, and the rebirth process is indeed emptiness. That emptiness of birth is not birth. Birth is not other than emptiness, nor is emptiness other than birth. Emptiness is indeed birth and birth is indeed emptiness. That emptiness of aging and death is not aging and death. Aging and death are not other than emptiness, nor is emptiness other than aging and death. Emptiness is indeed aging and death, and aging and death are indeed emptiness.
“That emptiness of the perfection of generosity is not the perfection of generosity. The perfection of generosity is not other than emptiness, nor is emptiness other than the perfection of generosity. Emptiness is indeed the perfection of generosity, and the perfection of generosity is indeed emptiness. That emptiness of the perfection of ethical discipline is not the perfection of ethical discipline. The perfection of ethical discipline is not other than emptiness, nor is emptiness other than the perfection of ethical discipline. Emptiness is indeed the perfection of ethical discipline, and the perfection of ethical discipline is indeed emptiness. That emptiness of the perfection of tolerance is not the perfection of tolerance. The perfection of tolerance is not other than emptiness, nor is emptiness other than the perfection of tolerance. Emptiness is indeed the perfection of tolerance, and the perfection of tolerance is indeed emptiness. That emptiness of the perfection of perseverance is not the perfection of perseverance. The perfection of perseverance is not other than emptiness, nor is emptiness other than the perfection of perseverance. Emptiness is indeed the perfection of perseverance, and the perfection of perseverance is indeed emptiness. That emptiness of the perfection of meditative concentration is not the perfection of meditative concentration. The perfection of meditative concentration is not other than emptiness, nor is emptiness other than the perfection of meditative concentration. Emptiness is indeed the perfection of meditative concentration, and the perfection of meditative concentration is indeed emptiness. That emptiness of the perfection of wisdom is not the perfection of wisdom. The perfection of wisdom is not other than emptiness, nor is emptiness other than the perfection of wisdom. Emptiness is indeed the perfection of wisdom, and the perfection of wisdom is indeed emptiness.