THE MAHĀPRAJÑĀPĀRAMITĀ SŪTRA
VOLUME 59
Chapter 16: PRAISING THE GREAT VEHICLE (4)
Furthermore, Subhūti, the dharma gate of liberation through emptiness does not come, go, or abide; the dharma gates of liberation through signlessness and wishlessness do not come, go, or abide. The inherent nature of the dharma gate of liberation through emptiness does not come, go, or abide; the inherent nature of the dharma gates of liberation through signlessness and wishlessness does not come, go, or abide. The suchness of the dharma gate of liberation through emptiness does not come, go, or abide; the suchness of the dharma gates of liberation through signlessness and wishlessness does not come, go, or abide. The self-nature of the dharma gate of liberation through emptiness does not come, go, or abide; the self-nature of the dharma gates of liberation through signlessness and wishlessness does not come, go, or abide. The individual characteristic of the dharma gate of liberation through emptiness does not come, go, or abide; the individual characteristic of the dharma gates of liberation through signlessness and wishlessness does not come, go, or abide. Why? Subhūti, because the dharma gates of liberation through emptiness, signlessness, and wishlessness, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the five kinds of eyes do not come, go, or abide; the six supernatural powers do not come, go, or abide. The inherent nature of the five kinds of eyes does not come, go, or abide; the inherent nature of the six supernatural powers does not come, go, or abide. The suchness of the five kinds of eyes does not come, go, or abide; the suchness of the six supernatural powers does not come, go, or abide. The self-nature of the five kinds of eyes does not come, go, or abide; the self-nature of the six supernatural powers does not come, go, or abide. The individual characteristic of the five kinds of eyes does not come, go, or abide; the individual characteristic of the six supernatural powers does not come, go, or abide. Why? Subhūti, because the five kinds of eyes, the six supernatural powers, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the ten powers of the Buddha do not come, go, or abide; the four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects do not come, go, or abide. The inherent nature of the ten powers of the Buddha does not come, go, or abide; the inherent nature of the four fearlessnesses through the wisdom of all aspects does not come, go, or abide. The suchness of the ten powers of the Buddha does not come, go, or abide; the suchness of the four fearlessnesses through the wisdom of all aspects does not come, go, or abide. The self-nature of the ten powers of the Buddha does not come, go, or abide; the self-nature of the four fearlessnesses through the wisdom of all aspects does not come, go, or abide. The individual characteristic of the ten powers of the Buddha does not come, go, or abide; the individual characteristic of the four fearlessnesses through the wisdom of all aspects does not come, go, or abide. Why? Subhūti, because the ten powers of the Buddha, four fearlessnesses, four unobstructed knowledges, great loving-kindness, great compassion, great empathetic joy, great equanimity, eighteen unshared qualities of the Buddha, wisdom of all-knowing, wisdom of the aspects of the path, and wisdom of all aspects, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, the Bodhisattva does not come, go, or abide; the Buddha’s enlightenment does not come, go, or abide. The inherent nature of the Bodhisattva does not come, go, or abide; the inherent nature of the Buddha’s enlightenment does not come, go, or abide. The suchness of the Bodhisattva does not come, go, or abide; the suchness of the Buddha’s enlightenment does not come, go, or abide. The self-nature of the Bodhisattva does not come, go, or abide; the self-nature of the Buddha’s enlightenment does not come, go, or abide. The individual characteristic of the Bodhisattva does not come, go, or abide; the individual characteristic of the Buddha’s enlightenment does not come, go, or abide. Why? Subhūti, because the Bodhisattva and the Buddha’s enlightenment, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Furthermore, Subhūti, conditioned phenomena do not come, go, or abide; unconditioned phenomena do not come, go, or abide. The inherent nature of conditioned phenomena does not come, go, or abide; the inherent nature of unconditioned phenomena does not come, go, or abide. The suchness of conditioned phenomena does not come, go, or abide; the suchness of unconditioned phenomena does not come, go, or abide. The self-nature of conditioned phenomena does not come, go, or abide; the self-nature of unconditioned phenomena does not come, go, or abide. The individual characteristic of conditioned phenomena does not come, go, or abide; the individual characteristic of unconditioned phenomena does not come, go, or abide. Why? Subhūti, because conditioned and unconditioned phenomena, and their inherent nature, suchness, self-nature, and individual characteristic — whether moving or abiding — cannot be grasped.
Subhūti, therefore one says the Great Vehicle does not come, go, or abide visibly, just like empty space.
Furthermore, Subhūti, you say: just as with empty space, the before, after, and middle all cannot be grasped, so too with the Great Vehicle, the before, after, and middle all cannot be grasped, because the three periods of time are all equal — and therefore it is called the Great Vehicle? Well said, well said, just as you have spoken! Why? Subhūti, because the past is the “emptiness” of the past, the future is the “emptiness” of the future, the present is the “emptiness” of the present; the equal nature of the three periods is the “emptiness” of the equal nature of the three periods; the nature of the Great Vehicle is the “emptiness” of the nature of the Great Vehicle; the Great Bodhisattva is the “emptiness” of the Great Bodhisattva. Why? Subhūti, because emptiness has no distinctive signs of one, two, three, four, five, six, seven, eight, nine, or ten. Therefore the Great Vehicle is equal to the three periods of time.
Subhūti, in this way, within the Great Vehicle, the signs of equal and unequal are entirely ungraspable; the signs of greed and non-greed are entirely ungraspable; the signs of hatred and non-hatred are entirely ungraspable; the signs of delusion and non-delusion are entirely ungraspable; the signs of pride and non-pride are entirely ungraspable. And so on through: the signs of wholesome and unwholesome are entirely ungraspable; the signs of determinate and indeterminate are entirely ungraspable; the signs of outflows and no-outflows are entirely ungraspable; the signs of faulty and faultless are entirely ungraspable; the signs of defiled and undefiled are entirely ungraspable; the signs of worldly and supramundane are entirely ungraspable; the signs of tainted and pure are entirely ungraspable; the signs of samsara and nirvāṇa are entirely ungraspable; the signs of permanent and impermanent are entirely ungraspable; the signs of pleasant and painful are entirely ungraspable; the signs of self and non-self are entirely ungraspable; the signs of pure and impure are entirely ungraspable; the signs of tranquil and non-tranquil are entirely ungraspable; the signs of remote and non-remote are entirely ungraspable; the signs of being in the desire realm and departing from the desire realm are entirely ungraspable; the signs of being in the form realm and departing from the form realm are entirely ungraspable; the signs of being in the formless realm and departing from the formless realm are entirely ungraspable. Why? Subhūti, because within the Great Vehicle, the self-nature of all dharmas cannot be grasped.
Subhūti, past form is the “emptiness” of past form; future form is the “emptiness” of future form; present form is the “emptiness” of present form. Past feelings, perceptions, formations, and consciousness are the “emptiness” of past feelings, perceptions, formations, and consciousness; future feelings, perceptions, formations, and consciousness are the “emptiness” of future feelings, perceptions, formations, and consciousness; present feelings, perceptions, formations, and consciousness are the “emptiness” of present feelings, perceptions, formations, and consciousness. Why?
Subhūti, because within emptiness, past form cannot be grasped. Why? Because past form is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past form within emptiness be grasped!
Subhūti, within emptiness, future form cannot be grasped. Why? Because future form is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future form within emptiness be grasped!
Subhūti, within emptiness, present form cannot be grasped. Why? Because present form is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present form within emptiness be grasped!
Subhūti, within emptiness, past, future, and present form cannot be grasped. Why? Because past, future, and present form are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present form within emptiness be grasped!
Subhūti, within emptiness, past feelings, perceptions, formations, and consciousness cannot be grasped. Why? Because past feelings, perceptions, formations, and consciousness are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past feelings, perceptions, formations, and consciousness within emptiness be grasped!
Subhūti, within emptiness, future feelings, perceptions, formations, and consciousness cannot be grasped. Why? Because future feelings, perceptions, formations, and consciousness are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future feelings, perceptions, formations, and consciousness within emptiness be grasped!
Subhūti, within emptiness, present feelings, perceptions, formations, and consciousness cannot be grasped. Why? Because present feelings, perceptions, formations, and consciousness are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present feelings, perceptions, formations, and consciousness within emptiness be grasped!
Subhūti, within emptiness, past, future, and present feelings, perceptions, formations, and consciousness cannot be grasped. Why? Because past, future, and present feelings, perceptions, formations, and consciousness are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present feelings, perceptions, formations, and consciousness within emptiness be grasped!
Subhūti, past eye base is the “emptiness” of past eye base; future eye base is the “emptiness” of future eye base; present eye base is the “emptiness” of present eye base. Past ear, nose, tongue, body, and mind bases are the “emptiness” of past ear, nose, tongue, body, and mind bases; future ear, nose, tongue, body, and mind bases are the “emptiness” of future ear, nose, tongue, body, and mind bases; present ear, nose, tongue, body, and mind bases are the “emptiness” of present ear, nose, tongue, body, and mind bases. Why? Subhūti, because within emptiness, past eye base cannot be grasped. Why? Because past eye base is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past eye base within emptiness be grasped!
Subhūti, within emptiness, future eye base cannot be grasped. Why? Because future eye base is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future eye base within emptiness be grasped!
Subhūti, within emptiness, present eye base cannot be grasped. Why? Because present eye base is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present eye base within emptiness be grasped!
Subhūti, within emptiness, past, future, and present eye base cannot be grasped. Why? Because past, future, and present eye base are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present eye base within emptiness be grasped!
Subhūti, within emptiness, past ear, nose, tongue, body, and mind bases cannot be grasped. Why? Because past ear, nose, tongue, body, and mind bases are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past ear, nose, tongue, body, and mind bases within emptiness be grasped!
Subhūti, within emptiness, future ear, nose, tongue, body, and mind bases cannot be grasped. Why? Because future ear, nose, tongue, body, and mind bases are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future ear, nose, tongue, body, and mind bases within emptiness be grasped!
Subhūti, within emptiness, present ear, nose, tongue, body, and mind bases cannot be grasped. Why? Because present ear, nose, tongue, body, and mind bases are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present ear, nose, tongue, body, and mind bases within emptiness be grasped!
Subhūti, within emptiness, past, future, and present ear, nose, tongue, body, and mind bases cannot be grasped. Why? Because past, future, and present ear, nose, tongue, body, and mind bases are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present ear, nose, tongue, body, and mind bases within emptiness be grasped!
Subhūti, past form base is the “emptiness” of past form base; future form base is the “emptiness” of future form base; present form base is the “emptiness” of present form base. Past sound, smell, taste, touch, and dharma bases are the “emptiness” of past sound, smell, taste, touch, and dharma bases; future sound, smell, taste, touch, and dharma bases are the “emptiness” of future sound, smell, taste, touch, and dharma bases; present sound, smell, taste, touch, and dharma bases are the “emptiness” of present sound, smell, taste, touch, and dharma bases. Why? Subhūti, because within emptiness, past form base cannot be grasped. Why? Because past form base is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past form base within emptiness be grasped!
Subhūti, within emptiness, future form base cannot be grasped. Why? Because future form base is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future form base within emptiness be grasped!
Subhūti, within emptiness, present form base cannot be grasped. Why? Because present form base is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present form base within emptiness be grasped!
Subhūti, within emptiness, past, future, and present form base cannot be grasped. Why? Because past, future, and present form base are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present form base within emptiness be grasped!
Subhūti, within emptiness, past sound, smell, taste, touch, and dharma bases cannot be grasped. Why? Because past sound, smell, taste, touch, and dharma bases are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past sound, smell, taste, touch, and dharma bases within emptiness be grasped!
Subhūti, within emptiness, future sound, smell, taste, touch, and dharma bases cannot be grasped. Why? Because future sound, smell, taste, touch, and dharma bases are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future sound, smell, taste, touch, and dharma bases within emptiness be grasped!
Subhūti, within emptiness, present sound, smell, taste, touch, and dharma bases cannot be grasped. Why? Because present sound, smell, taste, touch, and dharma bases are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present sound, smell, taste, touch, and dharma bases within emptiness be grasped!
Subhūti, within emptiness, past, future, and present sound, smell, taste, touch, and dharma bases cannot be grasped. Why? Because past, future, and present sound, smell, taste, touch, and dharma bases are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present sound, smell, taste, touch, and dharma bases within emptiness be grasped!
Subhūti, past eye element is the “emptiness” of past eye element; future eye element is the “emptiness” of future eye element; present eye element is the “emptiness” of present eye element. The past form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition are the “emptiness” of the form element through the feelings arising from eye contact as condition in the past. The future form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition are the “emptiness” of the form element through the feelings arising from eye contact as condition in the future. The present form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition are the “emptiness” of the form element through the feelings arising from eye contact as condition in the present. Why? Subhūti, because within emptiness, past eye element cannot be grasped. Why? Because past eye element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past eye element within emptiness be grasped!
Subhūti, within emptiness, future eye element cannot be grasped. Why? Because future eye element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future eye element within emptiness be grasped!
Subhūti, within emptiness, present eye element cannot be grasped. Why? Because present eye element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present eye element within emptiness be grasped!
Subhūti, within emptiness, past, future, and present eye element cannot be grasped. Why? Because past, future, and present eye element are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present eye element within emptiness be grasped!
Subhūti, within emptiness, the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition in the past cannot be grasped. Why? Because the form element through the feelings arising from eye contact as condition in the past are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the form element through the feelings arising from eye contact as condition in the past within emptiness be grasped!
Subhūti, within emptiness, the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition in the future cannot be grasped. Why? Because the form element through the feelings arising from eye contact as condition in the future are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the form element through the feelings arising from eye contact as condition in the future within emptiness be grasped!
Subhūti, within emptiness, the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition in the present cannot be grasped. Why? Because the form element through the feelings arising from eye contact as condition in the present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the form element through the feelings arising from eye contact as condition in the present within emptiness be grasped!
Subhūti, within emptiness, the form element, eye consciousness element, and eye contact together with the feelings arising from eye contact as condition in the past, future, and present cannot be grasped. Why? Because the form element through the feelings arising from eye contact as condition in the past, future, and present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the form element through the feelings arising from eye contact as condition in the past, future, and present within emptiness be grasped!
Subhūti, past ear element is the “emptiness” of past ear element; future ear element is the “emptiness” of future ear element; present ear element is the “emptiness” of present ear element. The past sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition are the “emptiness” of the sound element through the feelings arising from ear contact as condition in the past. The future sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition are the “emptiness” of the sound element through the feelings arising from ear contact as condition in the future. The present sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition are the “emptiness” of the sound element through the feelings arising from ear contact as condition in the present. Why? Subhūti, because within emptiness, past ear element cannot be grasped. Why? Because past ear element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past ear element within emptiness be grasped!
Subhūti, within emptiness, future ear element cannot be grasped. Why? Because future ear element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future ear element within emptiness be grasped!
Subhūti, within emptiness, present ear element cannot be grasped. Why? Because present ear element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present ear element within emptiness be grasped!
Subhūti, within emptiness, past, future, and present ear element cannot be grasped. Why? Because past, future, and present ear element are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present ear element within emptiness be grasped!
Subhūti, within emptiness, the sound element through the feelings arising from ear contact as condition in the past cannot be grasped. Why? Because the sound element through the feelings arising from ear contact as condition in the past are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the sound element through the feelings arising from ear contact as condition in the past within emptiness be grasped!
Subhūti, within emptiness, the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition in the future cannot be grasped. Why? Because the sound element through the feelings arising from ear contact as condition in the future are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the sound element through the feelings arising from ear contact as condition in the future within emptiness be grasped!
Subhūti, within emptiness, the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition in the present cannot be grasped. Why? Because the sound element through the feelings arising from ear contact as condition in the present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the sound element through the feelings arising from ear contact as condition in the present within emptiness be grasped!
Subhūti, within emptiness, the sound element, ear consciousness element, and ear contact together with the feelings arising from ear contact as condition in the past, future, and present cannot be grasped. Why? Because the sound element through the feelings arising from ear contact as condition in the past, future, and present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the sound element through the feelings arising from ear contact as condition in the past, future, and present within emptiness be grasped!
Subhūti, past nose element is the “emptiness” of past nose element; future nose element is the “emptiness” of future nose element; present nose element is the “emptiness” of present nose element. The past smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition are the “emptiness” of the smell element through the feelings arising from nose contact as condition in the past. The future smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition are the “emptiness” of the smell element through the feelings arising from nose contact as condition in the future. The present smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition are the “emptiness” of the smell element through the feelings arising from nose contact as condition in the present. Why? Subhūti, because within emptiness, past nose element cannot be grasped. Why? Because past nose element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past nose element within emptiness be grasped!
Subhūti, within emptiness, future nose element cannot be grasped. Why? Because future nose element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future nose element within emptiness be grasped!
Subhūti, within emptiness, present nose element cannot be grasped. Why? Because present nose element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present nose element within emptiness be grasped!
Subhūti, within emptiness, past, future, and present nose element cannot be grasped. Why? Because past, future, and present nose element are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present nose element within emptiness be grasped!
Subhūti, within emptiness, the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition in the past cannot be grasped. Why? Because the smell element through the feelings arising from nose contact as condition in the past are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the smell element through the feelings arising from nose contact as condition in the past within emptiness be grasped!
Subhūti, within emptiness, the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition in the future cannot be grasped. Why? Because the smell element through the feelings arising from nose contact as condition in the future are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the smell element through the feelings arising from nose contact as condition in the future within emptiness be grasped!
Subhūti, within emptiness, the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition in the present cannot be grasped. Why? Because the smell element through the feelings arising from nose contact as condition in the present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the smell element through the feelings arising from nose contact as condition in the present within emptiness be grasped!
Subhūti, within emptiness, the smell element, nose consciousness element, and nose contact together with the feelings arising from nose contact as condition in the past, future, and present cannot be grasped. Why? Because the smell element through the feelings arising from nose contact as condition in the past, future, and present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the smell element through the feelings arising from nose contact as condition in the past, future, and present within emptiness be grasped!
Subhūti, past tongue element is the “emptiness” of past tongue element; future tongue element is the “emptiness” of future tongue element; present tongue element is the “emptiness” of present tongue element. The past taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition are the “emptiness” of the taste element through the feelings arising from tongue contact as condition in the past. The future taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition are the “emptiness” of the taste element through the feelings arising from tongue contact as condition in the future. The present taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition are the “emptiness” of the taste element through the feelings arising from tongue contact as condition in the present. Why? Subhūti, because within emptiness, past tongue element cannot be grasped. Why? Because past tongue element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past tongue element within emptiness be grasped!
Subhūti, within emptiness, future tongue element cannot be grasped. Why? Because future tongue element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future tongue element within emptiness be grasped!
Subhūti, within emptiness, present tongue element cannot be grasped. Why? Because present tongue element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present tongue element within emptiness be grasped!
Subhūti, within emptiness, past, future, and present tongue element cannot be grasped. Why? Because past, future, and present tongue element are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present tongue element within emptiness be grasped!
Subhūti, within emptiness, the taste element through the feelings arising from tongue contact as condition in the past cannot be grasped. Why? Because the taste element through the feelings arising from tongue contact as condition in the past are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the taste element through the feelings arising from tongue contact as condition in the past within emptiness be grasped!
Subhūti, within emptiness, the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition in the future cannot be grasped. Why? Because the taste element through the feelings arising from tongue contact as condition in the future are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the taste element through the feelings arising from tongue contact as condition in the future within emptiness be grasped!
Subhūti, within emptiness, the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition in the present cannot be grasped. Why? Because the taste element through the feelings arising from tongue contact as condition in the present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the taste element through the feelings arising from tongue contact as condition in the present within emptiness be grasped!
Subhūti, within emptiness, the taste element, tongue consciousness element, and tongue contact together with the feelings arising from tongue contact as condition in the past, future, and present cannot be grasped. Why? Because the taste element through the feelings arising from tongue contact as condition in the past, future, and present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the taste element through the feelings arising from tongue contact as condition in the past, future, and present within emptiness be grasped!
Subhūti, past body element is the “emptiness” of past body element; future body element is the “emptiness” of future body element; present body element is the “emptiness” of present body element. The past touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition are the “emptiness” of the body element through the feelings arising from body contact as condition in the past. The future touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition are the “emptiness” of the touch element through the feelings arising from body contact as condition in the future. The present touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition are the “emptiness” of the touch element through the feelings arising from body contact as condition in the present. Why? Subhūti, because within emptiness, past body element cannot be grasped. Why? Because past body element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past body element within emptiness be grasped!
Subhūti, within emptiness, future body element cannot be grasped. Why? Because future body element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future body element within emptiness be grasped!
Subhūti, within emptiness, present body element cannot be grasped. Why? Because present body element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present body element within emptiness be grasped!
Subhūti, within emptiness, past, future, and present body element cannot be grasped. Why? Because past, future, and present body element are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present body element within emptiness be grasped!
Subhūti, within emptiness, the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition in the past cannot be grasped. Why? Because the touch element through the feelings arising from body contact as condition in the past are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the touch element through the feelings arising from body contact as condition in the past within emptiness be grasped!
Subhūti, within emptiness, the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition in the future cannot be grasped. Why? Because the touch element through the feelings arising from body contact as condition in the future are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the touch element through the feelings arising from body contact as condition in the future within emptiness be grasped!
Subhūti, within emptiness, the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition in the present cannot be grasped. Why? Because the touch element through the feelings arising from body contact as condition in the present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the touch element through the feelings arising from body contact as condition in the present within emptiness be grasped!
Subhūti, within emptiness, the touch element, body consciousness element, and body contact together with the feelings arising from body contact as condition in the past, future, and present cannot be grasped. Why? Because the touch element through the feelings arising from body contact as condition in the past, future, and present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the touch element through the feelings arising from body contact as condition in the past, future, and present within emptiness be grasped!
Subhūti, past mind element is the “emptiness” of past mind element; future mind element is the “emptiness” of future mind element; present mind element is the “emptiness” of present mind element. The past dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition are the “emptiness” of the dharma element through the feelings arising from mind contact as condition in the past. The future dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition are the “emptiness” of the dharma element through the feelings arising from mind contact as condition in the future. The present dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition are the “emptiness” of the dharma element through the feelings arising from mind contact as condition in the present. Why? Subhūti, because within emptiness, past mind element cannot be grasped. Why? Because past mind element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past mind element within emptiness be grasped!
Subhūti, within emptiness, future mind element cannot be grasped. Why? Because future mind element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future mind element within emptiness be grasped!
Subhūti, within emptiness, present mind element cannot be grasped. Why? Because present mind element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present mind element within emptiness be grasped!
Subhūti, within emptiness, past, future, and present mind element cannot be grasped. Why? Because past, future, and present mind element are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present mind element within emptiness be grasped!
Subhūti, within emptiness, the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition in the past cannot be grasped. Why? Because the dharma element through the feelings arising from mind contact as condition in the past are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the dharma element through the feelings arising from mind contact as condition in the past within emptiness be grasped!
Subhūti, within emptiness, the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition in the future cannot be grasped. Why? Because the dharma element through the feelings arising from mind contact as condition in the future are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the dharma element through the feelings arising from mind contact as condition in the future within emptiness be grasped!
Subhūti, within emptiness, the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition in the present cannot be grasped. Why? Because the dharma element through the feelings arising from mind contact as condition in the present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the dharma element through the feelings arising from mind contact as condition in the present within emptiness be grasped!
Subhūti, within emptiness, the dharma element, mind consciousness element, and mind contact together with the feelings arising from mind contact as condition in the past, future, and present cannot be grasped. Why? Because the dharma element through the feelings arising from mind contact as condition in the past, future, and present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could the dharma element through the feelings arising from mind contact as condition in the past, future, and present within emptiness be grasped!
Subhūti, past earth element is the “emptiness” of past earth element; future earth element is the “emptiness” of future earth element; present earth element is the “emptiness” of present earth element. Past water, fire, wind, space, and consciousness elements are the “emptiness” of past water, fire, wind, space, and consciousness elements; future water, fire, wind, space, and consciousness elements are the “emptiness” of future water, fire, wind, space, and consciousness elements; present water, fire, wind, space, and consciousness elements are the “emptiness” of present water, fire, wind, space, and consciousness elements. Why? Subhūti, because within emptiness, past earth element cannot be grasped. Why? Because past earth element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past earth element within emptiness be grasped!
Subhūti, within emptiness, future earth element cannot be grasped. Why? Because future earth element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future earth element within emptiness be grasped!
Subhūti, within emptiness, present earth element cannot be grasped. Why? Because present earth element is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present earth element within emptiness be grasped!
Subhūti, within emptiness, past, future, and present earth element cannot be grasped. Why? Because past, future, and present earth element are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present earth element within emptiness be grasped!
Subhūti, within emptiness, past water, fire, wind, space, and consciousness elements cannot be grasped. Why? Because past water, fire, wind, space, and consciousness elements are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past water, fire, wind, space, and consciousness elements within emptiness be grasped!
Subhūti, within emptiness, future water, fire, wind, space, and consciousness elements cannot be grasped. Why? Because future water, fire, wind, space, and consciousness elements are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future water, fire, wind, space, and consciousness elements within emptiness be grasped!
Subhūti, within emptiness, present water, fire, wind, space, and consciousness elements cannot be grasped. Why? Because present water, fire, wind, space, and consciousness elements are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present water, fire, wind, space, and consciousness elements within emptiness be grasped!
Subhūti, within emptiness, past, future, and present water, fire, wind, space, and consciousness elements cannot be grasped. Why? Because past, future, and present water, fire, wind, space, and consciousness elements are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present water, fire, wind, space, and consciousness elements within emptiness be grasped!
Subhūti, past ignorance is the “emptiness” of past ignorance; future ignorance is the “emptiness” of future ignorance; present ignorance is the “emptiness” of present ignorance. Past formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair are the “emptiness” of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the past. Future formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are the “emptiness” of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the future. Present formations through aging-and-death with sorrow, lamentation, pain, grief, and despair are the “emptiness” of formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the present. Why? Subhūti, because within emptiness, past ignorance cannot be grasped. Why? Because past ignorance is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past ignorance within emptiness be grasped!
Subhūti, within emptiness, future ignorance cannot be grasped. Why? Because future ignorance is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could future ignorance within emptiness be grasped!
Subhūti, within emptiness, present ignorance cannot be grasped. Why? Because present ignorance is “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could present ignorance within emptiness be grasped!
Subhūti, within emptiness, past, future, and present ignorance cannot be grasped. Why? Because past, future, and present ignorance are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could past, future, and present ignorance within emptiness be grasped!
Subhūti, within emptiness, past formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair cannot be grasped. Why? Because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the past are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the past within emptiness be grasped!
Subhūti, within emptiness, future formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair cannot be grasped. Why? Because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the future are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the future within emptiness be grasped!
Subhūti, within emptiness, present formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair cannot be grasped. Why? Because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the present within emptiness be grasped!
Subhūti, within emptiness, past, future, and present formations, consciousness, name-and-form, the six bases, contact, feeling, craving, clinging, becoming, birth, and aging-and-death with sorrow, lamentation, pain, grief, and despair cannot be grasped. Why? Because formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the past, future, and present are “emptiness,” and the nature of emptiness is also empty; within emptiness, even emptiness cannot be grasped — how much less could formations through aging-and-death with sorrow, lamentation, pain, grief, and despair in the past, future, and present within emptiness be grasped!