“Subhūti, the powers of the tathāgatas are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the powers of the tathāgatas is the powers of the tathāgatas. Subhūti, the fearlessnesses are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the fearlessnesses is the fearlessnesses. Subhūti, the kinds of exact knowledge are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the kinds of exact knowledge is the kinds of exact knowledge. Subhūti, great loving kindness is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in great loving kindness is great loving kindness. Subhūti, great compassion is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in great compassion is great compassion. Subhūti, the distinct qualities of the buddhas are neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the distinct qualities of the buddhas is the distinct qualities of the buddhas.
“Subhūti, knowledge of all the dharmas is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in knowledge of all the dharmas is knowledge of all the dharmas. Subhūti, the knowledge of the aspects of the path is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in the knowledge of the aspects of the path is the knowledge of the aspects of the path. Subhūti, all-aspect omniscience is neither fettered nor liberated. If you ask why, Subhūti, it is because the absence of an essential nature in all-aspect omniscience is all-aspect omniscience.
“Subhūti, the past limit of physical forms is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity,841 is physical forms. Subhūti, the future limit of physical forms is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is physical forms. Subhūti, the present state of physical forms is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is physical forms.
“Subhūti, the past limit of feelings is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings. Subhūti, the future limit of feelings is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings. Subhūti, the present state of feelings is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings.
“Subhūti, the past limit of perceptions is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is perceptions. Subhūti, the future limit of perceptions is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is perceptions. Subhūti, the present state of perceptions is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is perceptions.
“Subhūti, the past limit of formative dispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is formative dispositions. Subhūti, the future limit of formative dispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is formative dispositions. Subhūti, the present state of formative dispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is formative dispositions.
“Subhūti, the past limit of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is consciousness. Subhūti, the future limit of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is consciousness. Subhūti, the present state of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is consciousness.
“Subhūti, the past limit of the eyes is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the eyes. Subhūti, the future limit of the eyes is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the eyes. Subhūti, the present state of the eyes is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the eyes.
“Subhūti, the past limit of the ears is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the ears. Subhūti, the future limit of the ears is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the ears. Subhūti, the present state of the ears is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the ears.
“Subhūti, the past limit of the nose is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the nose. Subhūti, the future limit of the nose is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the nose. Subhūti, the present state of the nose is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the nose.
“Subhūti, the past limit of the tongue is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the tongue. Subhūti, the future limit of the tongue is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the tongue. Subhūti, the present state of the tongue is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the tongue.
“Subhūti, the past limit of the body is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the body. Subhūti, the future limit of the body is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the body. Subhūti, the present state of the body is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the body.
“Subhūti, the past limit of the mental faculty is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the mental faculty. Subhūti, the future limit of the mental faculty is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the mental faculty. Subhūti, the present state of the mental faculty is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the mental faculty.
“Subhūti, the past limit of sights is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is sights. Subhūti, the future limit of sights is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is sights. Subhūti, the present state of sights is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is sights.
“Subhūti, the past limit of sounds is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is sounds. Subhūti, the future limit of sounds is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is sounds. Subhūti, the present state of sounds is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is sounds.
“Subhūti, the past limit of odors is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is odors. Subhūti, the future limit of odors is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is odors. Subhūti, the present state of odors is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is odors.
“Subhūti, the past limit of tastes is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is tastes. Subhūti, the future limit of tastes is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is tastes. Subhūti, the present state of tastes is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is tastes.
“Subhūti, the past limit of tangibles is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is tangibles. Subhūti, the future limit of tangibles is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is tangibles. Subhūti, the present state of tangibles is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is tangibles.
“Subhūti, the past limit of mental phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is mental phenomena. Subhūti, the future limit of mental phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is mental phenomena. Subhūti, the present state of mental phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is mental phenomena.
“Subhūti, the past limit of visual consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is visual consciousness. Subhūti, the future limit of visual consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is visual consciousness. Subhūti, the present state of visual consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is visual consciousness.
“Subhūti, the past limit of auditory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is auditory consciousness. Subhūti, the future limit of auditory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is auditory consciousness. Subhūti, the present state of auditory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is auditory consciousness.
“Subhūti, the past limit of olfactory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is olfactory consciousness. Subhūti, the future limit of olfactory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is olfactory consciousness. Subhūti, the present state of olfactory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is olfactory consciousness.
“Subhūti, the past limit of gustatory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is gustatory consciousness. Subhūti, the future limit of gustatory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is gustatory consciousness. Subhūti, the present state of gustatory consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is gustatory consciousness.
“Subhūti, the past limit of tactile consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is tactile consciousness. Subhūti, the future limit of tactile consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is tactile consciousness. Subhūti, the present state of tactile consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is tactile consciousness.
“Subhūti, the past limit of mental consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is mental consciousness. Subhūti, the future limit of mental consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is mental consciousness. Subhūti, the present state of mental consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is mental consciousness.
“Subhūti, the past limit of visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is visually compounded sensory contact. Subhūti, the future limit of visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is visually compounded sensory contact. Subhūti, the present state of visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is visually compounded sensory contact.
“Subhūti, the past limit of aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is aurally compounded sensory contact. Subhūti, the future limit of aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is aurally compounded sensory contact. Subhūti, the present state of aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is aurally compounded sensory contact.
“Subhūti, the past limit of nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is nasally compounded sensory contact. Subhūti, the future limit of nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is nasally compounded sensory contact. Subhūti, the present state of nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is nasally compounded sensory contact.
“Subhūti, the past limit of lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is lingually compounded sensory contact. Subhūti, the future limit of lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is lingually compounded sensory contact. Subhūti, the present state of lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is lingually compounded sensory contact.
“Subhūti, the past limit of corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is corporeally compounded sensory contact. Subhūti, the future limit of corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is corporeally compounded sensory contact. Subhūti, the present state of corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is corporeally compounded sensory contact.
“Subhūti, the past limit of mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is mentally compounded sensory contact. Subhūti, the future limit of mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is mentally compounded sensory contact. Subhūti, the present state of mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is mentally compounded sensory contact.
“Subhūti, the past limit of feelings conditioned by visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by visually compounded sensory contact. Subhūti, the future limit of feelings conditioned by visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by visually compounded sensory contact. Subhūti, the present state of feelings conditioned by visually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by visually compounded sensory contact.
“Subhūti, the past limit of feelings conditioned by aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by aurally compounded sensory contact. Subhūti, the future limit of feelings conditioned by aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by aurally compounded sensory contact. Subhūti, the present state of feelings conditioned by aurally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by aurally compounded sensory contact.
“Subhūti, the past limit of feelings conditioned by nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by nasally compounded sensory contact. Subhūti, the future limit of feelings conditioned by nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by nasally compounded sensory contact. Subhūti, the present state of feelings conditioned by nasally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by nasally compounded sensory contact.
“Subhūti, the past limit of feelings conditioned by lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by lingually compounded sensory contact. Subhūti, the future limit of feelings conditioned by lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by lingually compounded sensory contact. Subhūti, the present state of feelings conditioned by lingually compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by lingually compounded sensory contact.
“Subhūti, the past limit of feelings conditioned by corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by corporeally compounded sensory contact. Subhūti, the future limit of feelings conditioned by corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by corporeally compounded sensory contact. Subhūti, the present state of feelings conditioned by corporeally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by corporeally compounded sensory contact.
“Subhūti, the past limit of feelings conditioned by mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is feelings conditioned by mentally compounded sensory contact. Subhūti, the future limit of feelings conditioned by mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is feelings conditioned by mentally compounded sensory contact. Subhūti, the present state of feelings conditioned by mentally compounded sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is feelings conditioned by mentally compounded sensory contact.
“Subhūti, the past limit of the earth element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the earth element. Subhūti, the future limit of the earth element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the earth element. Subhūti, the present state of the earth element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the earth element.
“Subhūti, the past limit of the water element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the water element. Subhūti, the future limit of the water element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the water element. Subhūti, the present state of the water element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the water element.
“Subhūti, the past limit of the fire element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the fire element. Subhūti, the future limit of the fire element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the fire element. Subhūti, the present state of the fire element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the fire element.
“Subhūti, the past limit of the wind element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the wind element. Subhūti, the future limit of the wind element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the wind element. Subhūti, the present state of the wind element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the wind element.
“Subhūti, the past limit of the space element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the space element. Subhūti, the future limit of the space element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the space element. Subhūti, the present state of the space element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the space element.
“Subhūti, the past limit of the consciousness element is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the consciousness element. Subhūti, the future limit of the consciousness element is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the consciousness element. Subhūti, the present state of the consciousness element is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the consciousness element.
“Subhūti, the past limit of ignorance is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is ignorance. Subhūti, the future limit of ignorance is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is ignorance. Subhūti, the present state of ignorance is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is ignorance.
“Subhūti, the past limit of formative predispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is formative predispositions. Subhūti, the future limit of formative predispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is formative predispositions. Subhūti, the present state of formative predispositions is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is formative predispositions.
“Subhūti, the past limit of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is consciousness. Subhūti, the future limit of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is consciousness. Subhūti, the present state of consciousness is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is consciousness.
“Subhūti, the past limit of name and form is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is name and form. Subhūti, the future limit of name and form is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is name and form. Subhūti, the present state of name and form is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is name and form.
“Subhūti, the past limit of the six sense fields is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the six sense fields. Subhūti, the future limit of the six sense fields is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the six sense fields. Subhūti, the present state of the six sense fields is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the six sense fields.
“Subhūti, the past limit of sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is sensory contact. Subhūti, the future limit of sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is sensory contact. Subhūti, the present state of sensory contact is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is sensory contact.
“Subhūti, the past limit of sensation is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is sensation. Subhūti, the future limit of sensation is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is sensation. Subhūti, the present state of sensation is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is sensation.
“Subhūti, the past limit of craving is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is craving. Subhūti, the future limit of craving is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is craving. Subhūti, the present state of craving is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is craving.
“Subhūti, the past limit of grasping is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is grasping. Subhūti, the future limit of grasping is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is grasping. Subhūti, the present state of grasping is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is grasping.
“Subhūti, the past limit of the rebirth process is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the rebirth process. Subhūti, the future limit of the rebirth process is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the rebirth process. Subhūti, the present state of the rebirth process is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the rebirth process.
“Subhūti, the past limit of birth is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is birth. Subhūti, the future limit of birth is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is birth. Subhūti, the present state of birth is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is birth.
“Subhūti, the past limit of aging and death is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is aging and death. Subhūti, the future limit of aging and death is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is aging and death. Subhūti, the present state of aging and death is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is aging and death.
“Subhūti, the past limit of the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the perfection of generosity. Subhūti, the future limit of the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the perfection of generosity. Subhūti, the present state of the perfection of generosity is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the perfection of generosity.
“Subhūti, the past limit of the perfection of ethical discipline is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the perfection of ethical discipline. Subhūti, the future limit of the perfection of ethical discipline is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the perfection of ethical discipline. Subhūti, the present state of the perfection of ethical discipline is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the perfection of ethical discipline.
“Subhūti, the past limit of the perfection of tolerance is neither fettered nor liberated. If you ask why, Subhūti, it is because the past limit, which has the essential nature of a nonentity, is the perfection of tolerance. Subhūti, the future limit of the perfection of tolerance is neither fettered nor liberated. If you ask why, Subhūti, it is because the future limit, which has the essential nature of a nonentity, is the perfection of tolerance. Subhūti, the present state of the perfection of tolerance is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is the perfection of tolerance.