O Bhagavān, the wisdom of the tathāgata-heart is the Tathāgata’s  wisdom of emptiness. The tathāgata-heart has not been seen nor  realized originally by all the arhats, pratyeka-buddhas, and powerful  bodhisattvas. There are two kinds of wisdom of emptiness with  reference to the tathāgata-heart. The tathāgata-heart that is empty is  separate from, free from, and different from the stores of all mental  afflictions. And the tathāgata-heart that is not empty is not separate  from, not free from, and not different from the inconceivable Buddha Dharmas more numerous than the sands of the Ganges River.   O Bhagavān, various great disciples have faith in the Tathāgata’s  teaching of the two wisdoms of emptiness. [However] all arhats and  pratyeka-buddhas still revolve in the realm of the four contrary views  because of their [partial] knowledge of emptiness. Thus, arhats and  pratyeka-buddhas do not originally see nor realize [the tathāgata heart]. The true cessation of all suffering is only realized by the  buddhas who end the stores of all mental afflictions and practice the  path that extinguishes all suffering.  

 O Bhagavān, among the four noble truths, three are impermanent  and one is permanent. Why? Because three of the noble truths are  conditioned. What is conditioned is impermanent and what is  impermanent is false and deceptive in nature. What is false and  deceptive in nature is not true, is impermanent, and is not a refuge.  Therefore, [three] noble truths, namely, there is suffering, there is the  source of suffering, and there is the path, are not the supreme truth  for they are neither permanent nor a refuge. The one noble truth,  namely the cessation of suffering, is separate from the conditioned.  What is separate from the conditioned is permanent. What is  permanent is not false and deceptive in nature. What is not false and  deceptive in nature is true, permanent, and a refuge. Therefore, the  noble truth of the cessation of suffering is the supreme truth.