“Subhūti, the past limit of the perfection of perseverance 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 perseverance. Subhūti, the future limit of the perfection of perseverance 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 perseverance. Subhūti, the present state of the perfection of perseverance 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 perseverance.
“Subhūti, the past limit of the perfection of meditative concentration 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 meditative concentration. Subhūti, the future limit of the perfection of meditative concentration 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 meditative concentration. Subhūti, the present state of the perfection of meditative concentration 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 meditative concentration.
“Subhūti, the past limit of the perfection of wisdom 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 wisdom. Subhūti, the future limit of the perfection of wisdom 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 wisdom. Subhūti, the present state of the perfection of wisdom 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 wisdom.
“Subhūti, the past limit of the emptiness of internal 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 the emptiness of internal phenomena. Subhūti, the future limit of the emptiness of internal 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 the emptiness of internal phenomena. Subhūti, the present state of the emptiness of internal 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 the emptiness of internal phenomena.
“Subhūti, the past limit of the emptiness of external 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 the emptiness of external phenomena. Subhūti, the future limit of the emptiness of external 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 the emptiness of external phenomena. Subhūti, the present state of the emptiness of external 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 the emptiness of external phenomena.
“Subhūti, the past limit of the emptiness of external and internal 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 the emptiness of external and internal phenomena. Subhūti, the future limit of the emptiness of external and internal 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 the emptiness of external and internal phenomena. Subhūti, the present state of the emptiness of external and internal 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 the emptiness of external and internal phenomena.
“Subhūti, the past limit of the emptiness of emptiness 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 emptiness of emptiness. Subhūti, the future limit of the emptiness of emptiness 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 emptiness of emptiness. Subhūti, the present state of the emptiness of emptiness 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 emptiness of emptiness.
“Subhūti, the past limit of the emptiness of great extent 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 emptiness of great extent. Subhūti, the future limit of the emptiness of great extent 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 emptiness of great extent. Subhūti, the present state of the emptiness of great extent 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 emptiness of great extent.
“Subhūti, the past limit of the emptiness of ultimate reality 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 emptiness of ultimate reality. Subhūti, the future limit of the emptiness of ultimate reality 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 emptiness of ultimate reality. Subhūti, the present state of the emptiness of ultimate reality 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 emptiness of ultimate reality.
“Subhūti, the past limit of the emptiness of conditioned 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 the emptiness of conditioned phenomena. Subhūti, the future limit of the emptiness of conditioned 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 the emptiness of conditioned phenomena. Subhūti, the present state of the emptiness of conditioned 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 the emptiness of conditioned phenomena.
“Subhūti, the past limit of the emptiness of unconditioned 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 the emptiness of unconditioned phenomena. Subhūti, the future limit of the emptiness of unconditioned 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 the emptiness of unconditioned phenomena. Subhūti, the present state of the emptiness of unconditioned 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 the emptiness of unconditioned phenomena.
“Subhūti, the past limit of the emptiness of the unlimited 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 emptiness of the unlimited. Subhūti, the future limit of the emptiness of the unlimited 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 emptiness of the unlimited. Subhūti, the present state of the emptiness of the unlimited 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 emptiness of the unlimited.
“Subhūti, the past limit of the emptiness of that which has neither beginning nor end 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 emptiness of that which has neither beginning nor end. Subhūti, the future limit of the emptiness of that which has neither beginning nor end 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 emptiness of that which has neither beginning nor end. Subhūti, the present state of the emptiness of that which has neither beginning nor end 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 emptiness of that which has neither beginning nor end.
“Subhūti, the past limit of the emptiness of nonexclusion 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 emptiness of nonexclusion. Subhūti, the future limit of the emptiness of nonexclusion 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 emptiness of nonexclusion. Subhūti, the present state of the emptiness of nonexclusion 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 emptiness of nonexclusion.
“Subhūti, the past limit of the emptiness of inherent nature 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 emptiness of inherent nature. Subhūti, the future limit of the emptiness of inherent nature 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 emptiness of inherent nature. Subhūti, the present state of the emptiness of inherent nature 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 emptiness of inherent nature.
“Subhūti, the past limit of the emptiness of all 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 the emptiness of all phenomena. Subhūti, the future limit of the emptiness of all 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 the emptiness of all phenomena. Subhūti, the present state of the emptiness of all 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 the emptiness of all phenomena.
“Subhūti, the past limit of the emptiness of intrinsic defining characteristics 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 emptiness of intrinsic defining characteristics. Subhūti, the future limit of the emptiness of intrinsic defining characteristics 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 emptiness of intrinsic defining characteristics. Subhūti, the present state of the emptiness of intrinsic defining characteristics 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 emptiness of intrinsic defining characteristics.
“Subhūti, the past limit of the emptiness of that which cannot be apprehended 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 emptiness of that which cannot be apprehended. Subhūti, the future limit of the emptiness of that which cannot be apprehended 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 emptiness of that which cannot be apprehended. Subhūti, the present state of the emptiness of that which cannot be apprehended 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 emptiness of that which cannot be apprehended.
“Subhūti, the past limit of the emptiness of nonentities 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 emptiness of nonentities. Subhūti, the future limit of the emptiness of nonentities 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 emptiness of nonentities. Subhūti, the present state of the emptiness of nonentities 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 emptiness of nonentities.
“Subhūti, the past limit of the emptiness of essential nature 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 emptiness of essential nature. Subhūti, the future limit of the emptiness of essential nature 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 emptiness of essential nature. Subhūti, the present state of the emptiness of essential nature 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 emptiness of essential nature.
“Subhūti, the past limit of the emptiness of an essential nature of nonentities 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 emptiness of an essential nature of nonentities. Subhūti, the future limit of the emptiness of an essential nature of nonentities 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 emptiness of an essential nature of nonentities. Subhūti, the present state of the emptiness of an essential nature of nonentities 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 emptiness of an essential nature of nonentities.
“Subhūti, the past limit of the applications of mindfulness 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 applications of mindfulness. Subhūti, the future limit of the applications of mindfulness 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 applications of mindfulness. Subhūti, the present state of the applications of mindfulness 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 applications of mindfulness.
“Subhūti, the past limit of the correct exertions 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 correct exertions. Subhūti, the future limit of the correct exertions 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 correct exertions. Subhūti, the present state of the correct exertions 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 correct exertions.
“Subhūti, the past limit of the supports for miraculous ability 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 supports for miraculous ability. Subhūti, the future limit of the supports for miraculous ability 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 supports for miraculous ability. Subhūti, the present state of the supports for miraculous ability 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 supports for miraculous ability.
“Subhūti, the past limit of the faculties 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 faculties. Subhūti, the future limit of the faculties 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 faculties. Subhūti, the present state of the faculties 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 faculties.
“Subhūti, the past limit of the powers 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 powers. Subhūti, the future limit of the powers 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 powers. Subhūti, the present state of the powers 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 powers.
“Subhūti, the past limit of the branches of enlightenment 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 branches of enlightenment. Subhūti, the future limit of the branches of enlightenment 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 branches of enlightenment. Subhūti, the present state of the branches of enlightenment 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 branches of enlightenment.
“Subhūti, the past limit of the noble eightfold path 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 noble eightfold path. Subhūti, the future limit of the noble eightfold path 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 noble eightfold path. Subhūti, the present state of the noble eightfold path 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 noble eightfold path.
“Subhūti, the past limit of the truths of the noble ones 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 truths of the noble ones. Subhūti, the future limit of the truths of the noble ones 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 truths of the noble ones. Subhūti, the present state of the truths of the noble ones 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 truths of the noble ones.
“Subhūti, the past limit of the meditative concentrations 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 meditative concentrations. Subhūti, the future limit of the meditative concentrations 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 meditative concentrations. Subhūti, the present state of the meditative concentrations 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 meditative concentrations.
“Subhūti, the past limit of the immeasurable attitudes 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 immeasurable attitudes. Subhūti, the future limit of the immeasurable attitudes 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 immeasurable attitudes. Subhūti, the present state of the immeasurable attitudes 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 immeasurable attitudes.
“Subhūti, the past limit of the formless absorptions 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 formless absorptions. Subhūti, the future limit of the formless absorptions 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 formless absorptions. Subhūti, the present state of the formless absorptions 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 formless absorptions.
“Subhūti, the past limit of the liberations 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 liberations. Subhūti, the future limit of the liberations 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 liberations. Subhūti, the present state of the liberations 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 liberations.
“Subhūti, the past limit of the serial steps of meditative absorption 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 serial steps of meditative absorption. Subhūti, the future limit of the serial steps of meditative absorption 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 serial steps of meditative absorption. Subhūti, the present state of the serial steps of meditative absorption 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 serial steps of meditative absorption.
“Subhūti, the past limit of the emptiness, signlessness, and wishlessness gateways to liberation 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 emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, the future limit of the emptiness, signlessness, and wishlessness gateways to liberation 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 emptiness, signlessness, and wishlessness gateways to liberation. Subhūti, the present state of the emptiness, signlessness, and wishlessness gateways to liberation 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 emptiness, signlessness, and wishlessness gateways to liberation.
“Subhūti, the past limit of the extrasensory powers 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 extrasensory powers. Subhūti, the future limit of the extrasensory powers 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 extrasensory powers. Subhūti, the present state of the extrasensory powers 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 extrasensory powers.
“Subhūti, the past limit of the meditative stabilities 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 meditative stabilities. Subhūti, the future limit of the meditative stabilities 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 meditative stabilities. Subhūti, the present state of the meditative stabilities 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 meditative stabilities.
“Subhūti, the past limit of the dhāraṇī gateways 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 dhāraṇī gateways. Subhūti, the future limit of the dhāraṇī gateways 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 dhāraṇī gateways. Subhūti, the present state of the dhāraṇī gateways 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 dhāraṇī gateways.
“Subhūti, the past limit of the powers of the tathāgatas 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 powers of the tathāgatas. Subhūti, the future limit of the powers of the tathāgatas 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 powers of the tathāgatas. Subhūti, the present state of the powers of the tathāgatas 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 powers of the tathāgatas.
“Subhūti, the past limit of the fearlessnesses 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 fearlessnesses. Subhūti, the future limit of the fearlessnesses 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 fearlessnesses. Subhūti, the present state of the fearlessnesses 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 fearlessnesses.
“Subhūti, the past limit of the kinds of exact knowledge 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 kinds of exact knowledge. Subhūti, the future limit of the kinds of exact knowledge 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 kinds of exact knowledge. Subhūti, the present state of the kinds of exact knowledge 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 kinds of exact knowledge.
“Subhūti, the past limit of great compassion 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 great compassion. Subhūti, the future limit of great compassion 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 great compassion. Subhūti, the present state of great compassion is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is great compassion.
“Subhūti, the past limit of the distinct qualities of the buddhas 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 distinct qualities of the buddhas. Subhūti, the future limit of the distinct qualities of the buddhas 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 distinct qualities of the buddhas. Subhūti, the present state of the distinct qualities of the buddhas 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 distinct qualities of the buddhas.
“Subhūti, the past limit of knowledge of all the dharmas 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 knowledge of all the dharmas. Subhūti, the future limit of knowledge of all the dharmas 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 knowledge of all the dharmas. Subhūti, the present state of knowledge of all the dharmas is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is knowledge of all the dharmas.
“Subhūti, the past limit of the knowledge of the aspects of the path 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 knowledge of the aspects of the path. Subhūti, the future limit of the knowledge of the aspects of the path 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 knowledge of the aspects of the path. Subhūti, the present state of the knowledge of the aspects of the path 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 knowledge of the aspects of the path.
“Subhūti, the past limit of all-aspect omniscience 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 all-aspect omniscience. Subhūti, the future limit of all-aspect omniscience 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 all-aspect omniscience. Subhūti, the present state of all-aspect omniscience is neither fettered nor liberated. If you ask why, Subhūti, it is because the present, which has the essential nature of a nonentity, is all-aspect omniscience.”
Subhūti said, “Blessed Lord, it is difficult for those who do not persevere, who have not cultivated the roots of virtue, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, who have given up perseverance, who are forgetful, and who are without alertness to believe in the perfection of wisdom.”
“Subhūti, so it is,” replied the Blessed One. “Subhūti, it is difficult for those who do not persevere, who have not cultivated the roots of virtue, who have fallen into the clutches of evil associates, who are under the sway of māras, who are indolent, who have given up perseverance, who are forgetful, and who are without alertness to believe in the perfection of wisdom.
“Moreover, Subhūti, the purity of physical forms is the purity of the fruition, the purity of feelings is the purity of the fruition, the purity of perceptions is the purity of the fruition, the purity of formative predispositions is the purity of the fruition, and the purity of consciousness is the purity of the fruition; the purity of the eyes is the purity of the fruition, the purity of the ears is the purity of the fruition, the purity of the nose is the purity of the fruition, the purity of the tongue is the purity of the fruition, the purity of the body is the purity of the fruition, and the purity of the mental faculty is the purity of the fruition; the purity of sights is the purity of the fruition, the purity of sounds is the purity of the fruition, the purity of odors is the purity of the fruition, the purity of tastes is the purity of the fruition, the purity of tangibles is the purity of the fruition, and the purity of mental phenomena is the purity of the fruition; the purity of visual consciousness is the purity of the fruition, the purity of auditory consciousness is the purity of the fruition, the purity of olfactory consciousness is the purity of the fruition, the purity of gustatory consciousness is the purity of the fruition, the purity of tactile consciousness is the purity of the fruition, and the purity of mental consciousness is the purity of the fruition; the purity of visually compounded sensory contact is the purity of the fruition, the purity of aurally compounded sensory contact is the purity of the fruition, the purity of nasally compounded sensory contact is the purity of the fruition, the purity of lingually compounded sensory contact is the purity of the fruition, the purity of corporeally compounded sensory contact is the purity of the fruition, and the purity of mentally compounded sensory contact is the purity of the fruition; the purity of feelings conditioned by visually compounded sensory contact is the purity of the fruition, the purity of feelings conditioned by aurally compounded sensory contact is the purity of the fruition, the purity of feelings conditioned by nasally compounded sensory contact is the purity of the fruition, the purity of feelings conditioned by lingually compounded sensory contact is the purity of the fruition, the purity of feelings conditioned by corporeally compounded sensory contact is the purity of the fruition, and the purity of feelings conditioned by mentally compounded sensory contact is the purity of the fruition; the purity of the earth element is the purity of the fruition, the purity of the water element is the purity of the fruition, the purity of the fire element is the purity of the fruition, the purity of the wind element is the purity of the fruition, the purity of the space element is the purity of the fruition, and the purity of the consciousness element is the purity of the fruition; the purity of ignorance is the purity of the fruition, the purity of formative predispositions is the purity of the fruition, the purity of consciousness is the purity of the fruition, the purity of name and form is the purity of the fruition, the purity of the six sense fields is the purity of the fruition, the purity of sensory contact is the purity of the fruition, the purity of sensation is the purity of the fruition, the purity of craving is the purity of the fruition, the purity of grasping is the purity of the fruition, the purity of the rebirth process is the purity of the fruition, the purity of birth is the purity of the fruition, and the purity of aging and death is the purity of the fruition; the purity of the perfection of generosity is the purity of the fruition, the purity of the perfection of ethical discipline is the purity of the fruition, the purity of the perfection of tolerance is the purity of the fruition, the purity of the perfection of perseverance is the purity of the fruition, the purity of the perfection of meditative concentration is the purity of the fruition, and the purity of the perfection of wisdom is the purity of the fruition; the purity of the emptiness of internal phenomena is the purity of the fruition, the purity of the emptiness of external phenomena is the purity of the fruition, the purity of the emptiness of external and internal phenomena is the purity of the fruition, the purity of the emptiness of emptiness is the purity of the fruition, the purity of the emptiness of great extent is the purity of the fruition, the purity of the emptiness of ultimate reality is the purity of the fruition, the purity of the emptiness of conditioned phenomena is the purity of the fruition, the purity of the emptiness of unconditioned phenomena is the purity of the fruition, the purity of the emptiness of the unlimited is the purity of the fruition, the purity of the emptiness of that which has neither beginning nor end is the purity of the fruition, the purity of the emptiness of nonexclusion is the purity of the fruition, the purity of the emptiness of inherent nature is the purity of the fruition, the purity of the emptiness of all phenomena is the purity of the fruition, the purity of the emptiness of intrinsic defining characteristics is the purity of the fruition, the purity of the emptiness of that which cannot be apprehended is the purity of the fruition, the purity of the emptiness of nonentities is the purity of the fruition, the purity of the emptiness of essential nature is the purity of the fruition, and the purity of the emptiness of an essential nature of nonentities is the purity of the fruition; the purity of the applications of mindfulness is the purity of the fruition, the purity of the correct exertions is the purity of the fruition, the purity of the supports for miraculous ability is the purity of the fruition, the purity of the faculties is the purity of the fruition, the purity of the powers is the purity of the fruition, the purity of the seven branches of enlightenment is the purity of the fruition, and the purity of the noble eightfold path is the purity of the fruition; and the purity of the truths of the noble ones is the purity of the fruition, the purity of the meditative concentrations is the purity of the fruition, the purity of the immeasurable attitudes is the purity of the fruition, the purity of the formless absorptions is the purity of the fruition, the purity of the eight liberations is the purity of the fruition, the purity of the nine serial steps of meditative absorption is the purity of the fruition, the purity of the emptiness, signlessness, and wishlessness gateways to liberation is the purity of the fruition, the purity of the extrasensory powers is the purity of the fruition, the purity of the meditative stabilities is the purity of the fruition, the purity of the dhāraṇī gateways is the purity of the fruition, the purity of the powers of the tathāgatas is the purity of the fruition, the purity of the four fearlessnesses is the purity of the fruition, the purity of the four kinds of exact knowledge is the purity of the fruition, the purity of great compassion is the purity of the fruition, the purity of the eighteen distinct qualities of the buddhas is the purity of the fruition, the purity of knowledge of all the dharmas is the purity of the fruition, the purity of the knowledge of the aspects of the path is the purity of the fruition, and the purity of all-aspect omniscience is the purity of the fruition.
“Moreover, Subhūti, the utter purity842 of physical forms is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of physical forms, so this utter purity of physical forms and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of feelings is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of feelings, so this utter purity of feelings and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of perceptions is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of perceptions, so this utter purity of perceptions and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of formative predispositions is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of formative predispositions, so this utter purity of formative predispositions and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct. The utter purity of consciousness is the utter purity of the perfection of wisdom, and the utter purity of the perfection of wisdom is the utter purity of consciousness, so this utter purity of consciousness and this utter purity of the perfection of wisdom are not two, cannot be divided into two, are no different, and are not distinct.