There is a second type of false emptiness which can be more serious than that which I have just described. After a person has been practicing for a long time, he may suddenly find everything to be empty and feel that everything is an illusion. The past, present and future are illusions. There are no Buddhas, no Bodhisattvas, no causes or consequences. A person with this attitude may feel he can do anything. He may think, "Even if I kill somebody, I may suffer the consequences in my next life, but actually, it's just another illusion. It has nothing to do with me." This type of false emptiness is potentially dangerous. A person with this condition can do great harm to himself and others.

Someone experiencing this type of false emptiness might throw away his Buddha statues and sutras. He might break the five precepts, rationalizing, "Since everything is Buddha, why do I have to practice or keep precepts? Precepts are for ordinary people. I, on the other hand, have reached Buddhahood." Unfortunately, he is deluding himself.

That is why the text says, "Samadhi and wisdom are complete and clear without stagnating in emptiness." In this line, emptiness refers to the two kinds of false emptiness. An enlightened practitioner abides neither in emptiness nor existence. Samadhi and the "perfection of the mind in wisdom" are not to be understood in terms of emptiness and existence. You must not cling to emptiness, and you must not cling to existence. Do not look for any results ─ including the experience of emptiness ─ in your practice. The proper attitude is to view practice itself as the result: practice is the result of practice. Treat all experiences you encounter during practice as illusions. Ignore them.

At the end of this stanza, Yung-chia declares that he is not alone in his ideas. All the Buddhas, as many as the sands of the Ganges River, have also achieved the same understanding.