大般若波羅蜜多経 巻四十 (Mahaprajnaparamita Sutra Vol. 40)

...[are] impure, [the practitioner] does not engage with the fire-element, wind-element, emptiness-element, or consciousness-element as impure. Not engaging is the practice of Prajnaparamita Perfection of Wisdom. [The practitioner] does not engage with the earth-element as empty or not empty; not engaging with the earth-element as empty or not empty is the practice of Prajnaparamita. [The practitioner] does not engage with the water-element, wind-element, emptiness-element, or consciousness-element as not empty. [The practitioner] does not engage with the earth-element as having no marks; not engaging with the earth-element as having no marks is the practice of Prajnaparamita. [The practitioner] does not engage with the water-element, wind-element, emptiness-element, or consciousness-element as having no marks; this is the practice of Prajnaparamita.

The following repetitive passages in the manuscript emphasize the rigorous negation of conceptual attachment to the elements (water, wind, emptiness, and consciousness) as a fundamental aspect of the Perfection of Wisdom.

[The practitioner] does not engage with the water-element, wind-element, emptiness-element, or consciousness-element as having no marks; this is the practice of Prajnaparamita. [The practitioner] does not engage with the water-element, wind-element, emptiness-element, or consciousness-element as having no marks; this is the practice of Prajnaparamita.

[The text continues with a series of nearly identical repetitions regarding the non-engagement with the water, wind, emptiness, and consciousness elements as having no marks, reinforcing the meditative focus on the absence of inherent characteristics in phenomena.]