大般若波羅蜜多經

04

Furthermore, Subhuti! The emptiness gateway to liberation neither comes nor goes, nor does it abide; the signlessness and wishlessness gateways to liberation neither come nor go, nor do they abide. The original nature of the emptiness gateway to liberation neither comes nor goes, nor does it abide; the original nature of the signlessness and wishlessness gateways to liberation neither comes nor goes, nor does it abide.

The true suchness of the emptiness gateway to liberation neither comes nor goes, nor does it abide; the true suchness of the signlessness and wishlessness gateways to liberation neither comes nor go, nor do they abide. The intrinsic nature of the emptiness gateway to liberation neither comes nor goes, nor does it abide; the intrinsic nature of the signlessness and wishlessness gateways to liberation neither comes nor goes, nor does it abide.

The intrinsic characteristic of the emptiness gateway to liberation neither comes nor goes, nor does it abide; the intrinsic characteristic of the signlessness and wishlessness gateways to liberation neither comes nor goes, nor does it abide. Why is this? Subhuti!

It is because the emptiness, signlessness, and wishlessness gateways to liberation, together with their original nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The five kinds of eyes neither come nor go, nor do they abide; the six superknowledges neither come nor go, nor do they abide. The original nature of the five kinds of eyes neither comes nor goes, nor does it abide; the original nature of the six superknowledges neither comes nor goes, nor does it abide.

The true suchness of the five kinds of eyes neither comes nor goes, nor does it abide; the true suchness of the six superknowledges neither comes nor goes, nor does it abide. The intrinsic nature of the five kinds of eyes neither comes nor goes, nor does it abide; the intrinsic nature of the six superknowledges neither comes nor goes, nor does it abide. The intrinsic characteristics of the five kinds of eyes neither come nor go, nor do they abide; the intrinsic characteristics of the six superknowledges neither come nor go, nor do they abide.

Why is this? Subhuti! It is because the five kinds of eyes and the six superknowledges, together with their original nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The Buddha's ten powers neither come nor go, nor do they abide. The four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects neither come nor go, nor do they abide.

The original nature of the Buddha's ten powers neither comes nor goes, nor does it abide; the original nature of the four fearlessnesses through to knowledge of all aspects neither comes nor goes, nor does it abide. The true suchness of the Buddha's ten powers neither comes nor goes, nor does it abide; the true suchness of the four fearlessnesses through to knowledge of all aspects neither comes nor goes, nor does it abide.

The intrinsic nature of the Buddha's ten powers neither comes nor goes, nor does it abide; the intrinsic nature of the four fearlessnesses through to knowledge of all aspects neither comes nor goes, nor does it abide. The intrinsic characteristics of the Buddha's ten powers neither come nor go, nor do they abide; the intrinsic characteristics of the four fearlessnesses through to knowledge of all aspects neither come nor go, nor do they abide.

Why is this? Subhuti! It is because the Buddha's ten powers, the four fearlessnesses, the four unhindered understandings, great loving-kindness, great compassion, great sympathetic joy, great equanimity, the eighteen distinctive qualities of a Buddha, all-knowledge, knowledge of the aspects of the path, and knowledge of all aspects, together with their original nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! A bodhisattva neither comes nor goes, nor does a bodhisattva abide; a fully awakened Buddha neither comes nor goes, nor does a fully awakened Buddha abide. The original nature of a bodhisattva neither comes nor goes, nor does it abide; the original nature of a fully awakened Buddha neither comes nor goes, nor does it abide.

The true suchness of a bodhisattva neither comes nor goes, nor does it abide; the true suchness of a fully awakened Buddha neither comes nor goes, nor does it abide. The intrinsic nature of a bodhisattva neither comes nor goes, nor does it abide; the intrinsic nature of a fully awakened Buddha neither comes nor goes, nor does it abide. The intrinsic characteristic of a bodhisattva neither comes nor goes, nor does it abide; the intrinsic characteristic of a fully awakened Buddha neither comes nor goes, nor does it abide.

Why is this? Subhuti! It is because bodhisattvas and fully awakened Buddhas, together with their original nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

Furthermore, Subhuti! The conditioned neither comes nor goes, nor does it abide; the unconditioned neither comes nor goes, nor does it abide. The original nature of the conditioned neither comes nor goes, nor does it abide; the original nature of the unconditioned neither comes nor goes, nor does it abide.

The true suchness of the conditioned neither comes nor goes, nor does it abide; the true suchness of the unconditioned neither comes nor goes, nor does it abide. The intrinsic nature of the conditioned neither comes nor goes, nor does it abide; the intrinsic nature of the unconditioned neither comes nor goes, nor does it abide. The intrinsic characteristic of the conditioned neither comes nor goes, nor does it abide; the intrinsic characteristic of the unconditioned neither comes nor goes, nor does it abide.

Why is this? Subhuti! It is because the conditioned and the unconditioned, together with their original nature, true suchness, intrinsic nature, and intrinsic characteristics, whether moving or abiding, cannot be apprehended.

Subhuti! Therefore, it is said that the Mahayana neither comes nor goes nor abides, and may be seen as being like empty space.

Furthermore, Subhuti, you said that just as the past, future, and present of space cannot be apprehended, so too the past, future, and present of the Great Vehicle cannot be apprehended; because the three times are equal, it is called the Great Vehicle. So it is! So it is!

It is exactly as you have said. Why is this? Subhuti, the past is precisely the emptiness of the past; the future is precisely the emptiness of the future; the present is precisely the emptiness of the present; the equality of the three times is precisely the emptiness of the equality of the three times; the nature of the Great Vehicle is precisely the emptiness of the nature of the Great Vehicle; and the nature of a great bodhisattva is precisely the emptiness of the nature of a great bodhisattva.

Why is this? Subhuti, emptiness has no distinguishing characteristics of one, two, three, four, five, six, seven, eight, nine, or ten. Therefore, the Great Vehicle is equal throughout the three times.

Subhuti, thus, within the Great Vehicle, the characteristics of equality and inequality are utterly unapprehensible; the characteristics of greed and non-greed are utterly unapprehensible; the characteristics of hatred and non-hatred are utterly unapprehensible; the characteristics of delusion and non-delusion are utterly unapprehensible; and the characteristics of pride and non-pride are utterly unapprehensible. In this way, up to and including the characteristics of the wholesome and unwholesome are utterly unapprehensible; the characteristics of the determinate and indeterminate are utterly unapprehensible; the characteristics of the contaminated and uncontaminated are utterly unapprehensible; the characteristics of the blameworthy and blameless are utterly unapprehensible;

the characteristics of being defiled and free from defilement are utterly unapprehensible; the characteristics of the mundane and supramundane are utterly unapprehensible; the characteristics of defilement and purity are utterly unapprehensible; the characteristics of samsara and nirvana are utterly unapprehensible; the characteristics of permanence and impermanence are utterly unapprehensible; the characteristics of happiness and suffering are utterly unapprehensible; the characteristics of self and non-self are utterly unapprehensible; the characteristics of purity and impurity are utterly unapprehensible; the characteristics of peacefulness and non-peacefulness are utterly unapprehensible; the characteristics of detachment and non-detachment are utterly unapprehensible;

the characteristics of the Desire Realm and transcendence of the Desire Realm are utterly unapprehensible; the characteristics of the Form Realm and transcendence of the Form Realm are utterly unapprehensible; and the characteristics of the Formless Realm and transcendence of the Formless Realm are utterly unapprehensible.

Why is this? Subhuti, because within the Great Vehicle, the intrinsic nature of all dharmas cannot be apprehended.

Subhuti, past form is precisely the emptiness of past form; future form is precisely the emptiness of future form; present form is precisely the emptiness of present form; past feeling, perception, formations, and consciousness are precisely the emptiness of past feeling, perception, formations, and consciousness; future feeling, perception, formations, and consciousness are precisely the emptiness of future feeling, perception, formations, and consciousness; and present feeling, perception, formations, and consciousness are precisely the emptiness of present feeling, perception, formations, and consciousness.

Why is this? Subhuti, because within emptiness, past form cannot be apprehended. Why is this?

Because past form is precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could past form be apprehended within emptiness!

Subhuti, within emptiness, future form cannot be apprehended. Why is this? Because future form is precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could future form be apprehended within emptiness!

Subhuti, within emptiness, present form cannot be apprehended. Why is this? Because present form is precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could present form be apprehended within emptiness!

Subhuti, within emptiness, past, future, and present form cannot be apprehended. Why is this? Because past, future, and present form are precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could past, future, and present form be apprehended within emptiness!

Subhuti, within emptiness, past feeling, perception, formations, and consciousness cannot be apprehended. Why is this? Because past feeling, perception, formations, and consciousness are precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could past feeling, perception, formations, and consciousness be apprehended within emptiness!

Subhuti, within emptiness, future feeling, perception, formations, and consciousness cannot be apprehended. Why is this? Because future feeling, perception, formations, and consciousness are precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could future feeling, perception, formations, and consciousness be apprehended within emptiness!

Subhuti, within emptiness, present feeling, perception, formations, and consciousness cannot be apprehended. Why is this? Because present feeling, perception, formations, and consciousness are precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could present feeling, perception, formations, and consciousness be apprehended within emptiness!

Subhuti, within emptiness, past, future, and present feeling, perception, formations, and consciousness cannot be apprehended. Why is this? Because past, future, and present feeling, perception, formations, and consciousness are precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could past, future, and present feeling, perception, formations, and consciousness be apprehended within emptiness!

Subhuti, the past eye ayatana is precisely the emptiness of the past eye ayatana; the future eye ayatana is precisely the emptiness of the future eye ayatana; and the present eye ayatana is precisely the emptiness of the present eye ayatana. The past ear, nose, tongue, body, and mind ayatanas are precisely the emptiness of the past ear, nose, tongue, body, and mind ayatanas; the future ear, nose, tongue, body, and mind ayatanas are precisely the emptiness of the future ear, nose, tongue, body, and mind ayatanas; and the present ear, nose, tongue, body, and mind ayatanas are precisely the emptiness of the present ear, nose, tongue, body, and mind ayatanas.

Why is this? Subhuti, because within emptiness, the past eye ayatana cannot be apprehended. Why is this?

Because the past eye ayatana is precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could the past eye ayatana be apprehended within emptiness!

Subhuti, within emptiness, the future eye ayatana cannot be apprehended. Why is this? Because the future eye ayatana is precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could the future eye ayatana be apprehended within emptiness!

Subhuti, within emptiness, the present eye ayatana cannot be apprehended. Why is this? Because the present eye ayatana is precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could the present eye ayatana be apprehended within emptiness!

Subhuti, within emptiness, the past, future, and present eye ayatanas cannot be apprehended. Why is this? Because the past, future, and present eye ayatanas are precisely empty, and emptiness itself is also empty. Within emptiness, even emptiness cannot be apprehended; how much less could the past, future, and present eye ayatanas be apprehended within emptiness!

Subhuti! Within emptiness, the past ear, nose, tongue, body, and mind ayatanas cannot be apprehended. Why? Because the past ear, nose, tongue, body, and mind ayatanas are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could past ear, nose, tongue, body, and mind ayatanas be apprehended within emptiness!

Subhuti! Within emptiness, the future ear, nose, tongue, body, and mind ayatanas cannot be apprehended. Why? Because the future ear, nose, tongue, body, and mind ayatanas are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could future ear, nose, tongue, body, and mind ayatanas be apprehended within emptiness!

Subhuti! Within emptiness, the present ear, nose, tongue, body, and mind ayatanas cannot be apprehended. Why? Because the present ear, nose, tongue, body, and mind ayatanas are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could present ear, nose, tongue, body, and mind ayatanas be apprehended within emptiness!

Subhuti! Within emptiness, the past, future, and present ear, nose, tongue, body, and mind ayatanas cannot be apprehended. Why? Because the past, future, and present ear, nose, tongue, body, and mind ayatanas are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could past, future, and present ear, nose, tongue, body, and mind ayatanas be apprehended within emptiness.

Subhuti! The past form ayatana is precisely the emptiness of the past form ayatana; the future form ayatana is precisely the emptiness of the future form ayatana; the present form ayatana is precisely the emptiness of the present form ayatana. The past sound, odor, taste, tangible-object, and dharma ayatanas are precisely the emptiness of the past sound, odor, taste, tangible-object, and dharma ayatanas; the future sound, odor, taste, tangible-object, and dharma ayatanas are precisely the emptiness of the future sound, odor, taste, tangible-object, and dharma ayatanas; the present sound, odor, taste, tangible-object, and dharma ayatanas are precisely the emptiness of the present sound, odor, taste, tangible-object, and dharma ayatanas.

Why? Subhuti! Because within emptiness, the past form ayatana cannot be apprehended.

Why? Because the past form ayatana is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the past form ayatana be apprehended within emptiness!

Subhuti! Within emptiness, the future form ayatana cannot be apprehended. Why? Because the future form ayatana is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the future form ayatana be apprehended within emptiness!

Subhuti! Within emptiness, the present form ayatana cannot be apprehended. Why? Because the present form ayatana is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the present form ayatana be apprehended within emptiness!

Subhuti! Within emptiness, the past, future, and present form ayatanas cannot be apprehended. Why? Because the past, future, and present form ayatanas are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the past, future, and present form ayatanas be apprehended within emptiness!

Subhuti! Within emptiness, the past sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended. Why? Because the past sound, odor, taste, tangible-object, and dharma ayatanas are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the past sound, odor, taste, tangible-object, and dharma ayatanas be apprehended within emptiness!

Subhuti! Within emptiness, the future sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended. Why? Because the future sound, odor, taste, tangible-object, and dharma ayatanas are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the future sound, odor, taste, tangible-object, and dharma ayatanas be apprehended within emptiness!

Subhuti! Within emptiness, the present sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended. Why? Because the present sound, odor, taste, tangible-object, and dharma ayatanas are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the present sound, odor, taste, tangible-object, and dharma ayatanas be apprehended within emptiness!

Subhuti! Within emptiness, the past, future, and present sound, odor, taste, tangible-object, and dharma ayatanas cannot be apprehended. Why? Because the past, future, and present sound, odor, taste, tangible-object, and dharma ayatanas are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the past, future, and present sound, odor, taste, tangible-object, and dharma ayatanas be apprehended within emptiness.

Subhuti! The past eye dhatu is precisely the emptiness of the past eye dhatu; the future eye dhatu is precisely the emptiness of the future eye dhatu; the present eye dhatu is precisely the emptiness of the present eye dhatu. The past form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are precisely the emptiness of the past form dhatu through the feelings arising conditioned by eye-contact; the future form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are precisely the emptiness of the future form dhatu through the feelings arising conditioned by eye-contact;

the present form dhatu, eye-consciousness dhatu, eye-contact, and the feelings arising conditioned by eye-contact are precisely the emptiness of the present form dhatu through the feelings arising conditioned by eye-contact.

Why? Subhuti! Because within emptiness, the past eye dhatu cannot be apprehended.

Why? Because the past eye dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the past eye dhatu be apprehended within emptiness!

Subhuti! Within emptiness, the future eye dhatu cannot be apprehended. Why? Because the future eye dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the future eye dhatu be apprehended within emptiness!

Subhuti! Within emptiness, the present eye dhatu cannot be apprehended. Why? Because the present eye dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the present eye dhatu be apprehended within emptiness!

Subhuti! Within emptiness, the past, future, and present eye dhatus cannot be apprehended. Why? Because the past, future, and present eye dhatus are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the past, future, and present eye dhatus be apprehended within emptiness!

Subhuti! Within emptiness, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition in the past cannot be apprehended. Why? Because the form dhatu through the feelings arising with eye-contact as their condition in the past are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the form dhatu through the feelings arising with eye-contact as their condition in the past be apprehended within emptiness!

Subhuti! Within emptiness, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition in the future cannot be apprehended. Why? Because the form dhatu through the feelings arising with eye-contact as their condition in the future are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the form dhatu through the feelings arising with eye-contact as their condition in the future be apprehended within emptiness!

Subhuti! Within emptiness, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition in the present cannot be apprehended. Why? Because the form dhatu through the feelings arising with eye-contact as their condition in the present are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the form dhatu through the feelings arising with eye-contact as their condition in the present be apprehended within emptiness!

Subhuti! Within emptiness, the form dhatu, the eye-consciousness dhatu, eye-contact, and the feelings arising with eye-contact as their condition in the past, future, and present cannot be apprehended. Why? Because the form dhatu through the feelings arising with eye-contact as their condition in the past, future, and present are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the form dhatu through the feelings arising with eye-contact as their condition in the past, future, and present be apprehended within emptiness.

Subhuti! The ear dhatu of the past is precisely the emptiness of the ear dhatu of the past; the ear dhatu of the future is precisely the emptiness of the ear dhatu of the future; the ear dhatu of the present is precisely the emptiness of the ear dhatu of the present. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition in the past are precisely the emptiness of the sound dhatu through the feelings arising with ear-contact as their condition in the past.

The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition in the future are precisely the emptiness of the sound dhatu through the feelings arising with ear-contact as their condition in the future. The sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition in the present are precisely the emptiness of the sound dhatu through the feelings arising with ear-contact as their condition in the present.

Why? Subhuti! Because within emptiness, the ear dhatu of the past cannot be apprehended.

Why? Because the ear dhatu of the past is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the ear dhatu of the past be apprehended within emptiness!

Subhuti! Within emptiness, the ear dhatu of the future cannot be apprehended. Why? Because the ear dhatu of the future is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the ear dhatu of the future be apprehended within emptiness!

Subhuti! Within emptiness, the ear dhatu of the present cannot be apprehended. Why? Because the ear dhatu of the present is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the ear dhatu of the present be apprehended within emptiness!

Subhuti! Within emptiness, the ear dhatu of the past, future, and present cannot be apprehended. Why? Because the ear dhatu of the past, future, and present is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the ear dhatu of the past, future, and present be apprehended within emptiness!

Subhuti! Within emptiness, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition in the past cannot be apprehended. Why? Because the sound dhatu through the feelings arising with ear-contact as their condition in the past are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the sound dhatu through the feelings arising with ear-contact as their condition in the past be apprehended within emptiness!

Subhuti! Within emptiness, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition in the future cannot be apprehended. Why? Because the sound dhatu through the feelings arising with ear-contact as their condition in the future are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the sound dhatu through the feelings arising with ear-contact as their condition in the future be apprehended within emptiness!

Subhuti! Within emptiness, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition in the present cannot be apprehended. Why? Because the sound dhatu through the feelings arising with ear-contact as their condition in the present are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the sound dhatu through the feelings arising with ear-contact as their condition in the present be apprehended within emptiness!

Subhuti! Within emptiness, the sound dhatu, the ear-consciousness dhatu, ear-contact, and the feelings arising with ear-contact as their condition in the past, future, and present cannot be apprehended. Why? Because the sound dhatu through the feelings arising with ear-contact as their condition in the past, future, and present are emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the sound dhatu through the feelings arising with ear-contact as their condition in the past, future, and present be apprehended within emptiness.

Subhuti! The nose dhatu of the past is precisely the emptiness of the nose dhatu of the past; the nose dhatu of the future is precisely the emptiness of the nose dhatu of the future; the nose dhatu of the present is precisely the emptiness of the nose dhatu of the present. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition in the past are precisely the emptiness of the odor dhatu through the feelings arising with nose-contact as their condition in the past.

The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition in the future are precisely the emptiness of the odor dhatu through the feelings arising with nose-contact as their condition in the future. The odor dhatu, the nose-consciousness dhatu, nose-contact, and the feelings arising with nose-contact as their condition in the present are precisely the emptiness of the odor dhatu through the feelings arising with nose-contact as their condition in the present.

Why? Subhuti! Because within emptiness, the nose dhatu of the past cannot be apprehended.

Why? Because the nose dhatu of the past is emptiness; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could the nose dhatu of the past be apprehended within emptiness!

Subhuti! Within emptiness, the future nose-dhatu cannot be apprehended. Why? Because the future nose-dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness a future nose-dhatu that can be apprehended!

Subhuti! Within emptiness, the present nose-dhatu cannot be apprehended. Why? Because the present nose-dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness a present nose-dhatu that can be apprehended!

Subhuti! Within emptiness, the past, future, and present nose-dhatu cannot be apprehended. Why? Because the past, future, and present nose-dhatu are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness past, future, and present nose-dhatu that can be apprehended!

Subhuti! Within emptiness, the odor-dhatu, nose-consciousness-dhatu, nose-contact, and the feelings arising with nose-contact as condition in the past cannot be apprehended. Why? Because the odor-dhatu through to the feelings arising with nose-contact as condition in the past are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness the odor-dhatu through to the feelings arising with nose-contact as condition in the past that can be apprehended!

Subhuti! Within emptiness, the odor-dhatu, nose-consciousness-dhatu, nose-contact, and the feelings arising with nose-contact as condition in the future cannot be apprehended. Why? Because the odor-dhatu through to the feelings arising with nose-contact as condition in the future are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness the odor-dhatu through to the feelings arising with nose-contact as condition in the future that can be apprehended!

Subhuti! Within emptiness, the odor-dhatu, nose-consciousness-dhatu, nose-contact, and the feelings arising with nose-contact as condition in the present cannot be apprehended. Why? Because the odor-dhatu through to the feelings arising with nose-contact as condition in the present are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness the odor-dhatu through to the feelings arising with nose-contact as condition in the present that can be apprehended!

Subhuti! Within emptiness, the odor-dhatu, nose-consciousness-dhatu, nose-contact, and the feelings arising with nose-contact as condition in the past, future, and present cannot be apprehended. Why? Because the odor-dhatu through to the feelings arising with nose-contact as condition in the past, future, and present are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness the odor-dhatu through to the feelings arising with nose-contact as condition in the past, future, and present that can be apprehended.

Subhuti! The past tongue-dhatu is precisely the emptiness of the past tongue-dhatu; the future tongue-dhatu is precisely the emptiness of the future tongue-dhatu; the present tongue-dhatu is precisely the emptiness of the present tongue-dhatu. The taste-dhatu, tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as condition in the past are precisely the emptiness of the taste-dhatu through to the feelings arising with tongue-contact as condition in the past.

The taste-dhatu, tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as condition in the future are precisely the emptiness of the taste-dhatu through to the feelings arising with tongue-contact as condition in the future. The taste-dhatu, tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as condition in the present are precisely the emptiness of the taste-dhatu through to the feelings arising with tongue-contact as condition in the present.

Why? Subhuti! Because within emptiness, the past tongue-dhatu cannot be apprehended.

Why? Because the past tongue-dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness a past tongue-dhatu that can be apprehended!

Subhuti! Within emptiness, the future tongue-dhatu cannot be apprehended. Why? Because the future tongue-dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness a future tongue-dhatu that can be apprehended!

Subhuti! Within emptiness, the present tongue-dhatu cannot be apprehended. Why? Because the present tongue-dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness a present tongue-dhatu that can be apprehended!

Subhuti! Within emptiness, the past, future, and present tongue-dhatu cannot be apprehended. Why? Because the past, future, and present tongue-dhatu are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness past, future, and present tongue-dhatu that can be apprehended!

Subhuti! Within emptiness, the taste-dhatu, tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as condition in the past cannot be apprehended. Why? Because the taste-dhatu through to the feelings arising with tongue-contact as condition in the past are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness the taste-dhatu through to the feelings arising with tongue-contact as condition in the past that can be apprehended!

Subhuti! Within emptiness, the taste-dhatu, tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as condition in the future cannot be apprehended. Why? Because the taste-dhatu through to the feelings arising with tongue-contact as condition in the future are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness the taste-dhatu through to the feelings arising with tongue-contact as condition in the future that can be apprehended!

Subhuti! Within emptiness, the taste-dhatu, tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as condition in the present cannot be apprehended. Why? Because the taste-dhatu through to the feelings arising with tongue-contact as condition in the present are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness the taste-dhatu through to the feelings arising with tongue-contact as condition in the present that can be apprehended!

Subhuti! Within emptiness, the taste-dhatu, tongue-consciousness-dhatu, tongue-contact, and the feelings arising with tongue-contact as condition in the past, future, and present cannot be apprehended. Why? Because the taste-dhatu through to the feelings arising with tongue-contact as condition in the past, future, and present are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be within emptiness the taste-dhatu through to the feelings arising with tongue-contact as condition in the past, future, and present that can be apprehended.

Subhuti! The past body element is precisely the emptiness of the past body element; the future body element is precisely the emptiness of the future body element; the present body element is precisely the emptiness of the present body element. The tangible-object element, the body-consciousness element, body-contact, and the feelings arising in dependence upon body-contact in the past are precisely the emptiness of the tangible-object element through to the feelings arising in dependence upon body-contact in the past.

The tangible-object element, the body-consciousness element, body-contact, and the feelings arising in dependence upon body-contact in the future are precisely the emptiness of the tangible-object element through to the feelings arising in dependence upon body-contact in the future. The tangible-object element, the body-consciousness element, body-contact, and the feelings arising in dependence upon body-contact in the present are precisely the emptiness of the tangible-object element through to the feelings arising in dependence upon body-contact in the present.

Why is this? Subhuti! Because within emptiness, the past body element cannot be apprehended.

Why? Because the past body element is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be a past body element within emptiness that can be apprehended!

Subhuti! Within emptiness, the future body element cannot be apprehended. Why? Because the future body element is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be a future body element within emptiness that can be apprehended!

Subhuti! Within emptiness, the present body element cannot be apprehended. Why? Because the present body element is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be a present body element within emptiness that can be apprehended!

Subhuti! Within emptiness, the body elements of the past, future, and present cannot be apprehended. Why? Because the body elements of the past, future, and present are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be body elements of the past, future, and present within emptiness that can be apprehended!

Subhuti! Within emptiness, the tangible-object element, the body-consciousness element, body-contact, and the feelings arising in dependence upon body-contact in the past cannot be apprehended. Why? Because the tangible-object element through to the feelings arising in dependence upon body-contact in the past are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be the tangible-object element through to the feelings arising in dependence upon body-contact in the past within emptiness that can be apprehended!

Subhuti! Within emptiness, the tangible-object element, the body-consciousness element, body-contact, and the feelings arising in dependence upon body-contact in the future cannot be apprehended. Why? Because the tangible-object element through to the feelings arising in dependence upon body-contact in the future are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be the tangible-object element through to the feelings arising in dependence upon body-contact in the future within emptiness that can be apprehended!

Subhuti! Within emptiness, the tangible-object element, the body-consciousness element, body-contact, and the feelings arising in dependence upon body-contact in the present cannot be apprehended. Why? Because the tangible-object element through to the feelings arising in dependence upon body-contact in the present are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be the tangible-object element through to the feelings arising in dependence upon body-contact in the present within emptiness that can be apprehended!

Subhuti! Within emptiness, the tangible-object element, the body-consciousness element, body-contact, and the feelings arising in dependence upon body-contact in the past, future, and present cannot be apprehended. Why? Because the tangible-object element through to the feelings arising in dependence upon body-contact in the past, future, and present are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be the tangible-object element through to the feelings arising in dependence upon body-contact in the past, future, and present within emptiness that can be apprehended.

Subhuti! The past mind element is precisely the emptiness of the past mind element; the future mind element is precisely the emptiness of the future mind element; the present mind element is precisely the emptiness of the present mind element. The dharma element, the mind-consciousness element, mind-contact, and the feelings arising in dependence upon mind-contact in the past are precisely the emptiness of the dharma element through to the feelings arising in dependence upon mind-contact in the past.

The dharma element, the mind-consciousness element, mind-contact, and the feelings arising in dependence upon mind-contact in the future are precisely the emptiness of the dharma element through to the feelings arising in dependence upon mind-contact in the future. The dharma element, the mind-consciousness element, mind-contact, and the feelings arising in dependence upon mind-contact in the present are precisely the emptiness of the dharma element through to the feelings arising in dependence upon mind-contact in the present.

Why is this? Subhuti! Because within emptiness, the past mind element cannot be apprehended.

Why? Because the past mind element is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be a past mind element within emptiness that can be apprehended!

Subhuti! Within emptiness, the future mind element cannot be apprehended. Why? Because the future mind element is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be a future mind element within emptiness that can be apprehended!

Subhuti! Within emptiness, the present mind element cannot be apprehended. Why? Because the present mind element is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be a present mind element within emptiness that can be apprehended!

Subhuti! Within emptiness, the mind elements of the past, future, and present cannot be apprehended. Why? Because the mind elements of the past, future, and present are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be mind elements of the past, future, and present within emptiness that can be apprehended!

Subhuti! Within emptiness, the dharma element, the mind-consciousness element, mind-contact, and the feelings arising in dependence upon mind-contact in the past cannot be apprehended. Why? Because the dharma element through to the feelings arising in dependence upon mind-contact in the past are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be the dharma element through to the feelings arising in dependence upon mind-contact in the past within emptiness that can be apprehended!

Subhuti! Within emptiness, the dharma element, the mind-consciousness element, mind-contact, and the feelings arising in dependence upon mind-contact in the future cannot be apprehended. Why? Because the dharma element through to the feelings arising in dependence upon mind-contact in the future are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, much less could there be the dharma element through to the feelings arising in dependence upon mind-contact in the future within emptiness that can be apprehended!

Subhuti! Within emptiness, the dhatu of mental objects, the dhatu of mental consciousness, mental contact, and the feelings arising in the present with mental contact as their condition cannot be apprehended. Why? Because the dhatu of mental objects through to the feelings arising in the present with mental contact as their condition are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the dhatu of mental objects through to the feelings arising in the present with mental contact as their condition be apprehended within emptiness!

Subhuti! Within emptiness, the dhatu of mental objects, the dhatu of mental consciousness, mental contact, and the feelings arising in the past, future, and present with mental contact as their condition cannot be apprehended. Why? Because the dhatu of mental objects through to the feelings arising in the past, future, and present with mental contact as their condition are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the dhatu of mental objects through to the feelings arising in the past, future, and present with mental contact as their condition be apprehended within emptiness.

Subhuti! The past earth dhatu is itself the emptiness of the past earth dhatu; the future earth dhatu is itself the emptiness of the future earth dhatu; the present earth dhatu is itself the emptiness of the present earth dhatu. The past water, fire, wind, space, and consciousness dhatus are themselves the emptiness of the past water, fire, wind, space, and consciousness dhatus; the future water, fire, wind, space, and consciousness dhatus are themselves the emptiness of the future water, fire, wind, space, and consciousness dhatus; the present water, fire, wind, space, and consciousness dhatus are themselves the emptiness of the present water, fire, wind, space, and consciousness dhatus.

Why? Subhuti! Because within emptiness, the past earth dhatu cannot be apprehended.

Why? Because the past earth dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the past earth dhatu be apprehended within emptiness!

Subhuti! Within emptiness, the future earth dhatu cannot be apprehended. Why? Because the future earth dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the future earth dhatu be apprehended within emptiness!

Subhuti! Within emptiness, the present earth dhatu cannot be apprehended. Why? Because the present earth dhatu is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the present earth dhatu be apprehended within emptiness!

Subhuti! Within emptiness, the past, future, and present earth dhatus cannot be apprehended. Why? Because the past, future, and present earth dhatus are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the past, future, and present earth dhatus be apprehended within emptiness!

Subhuti! Within emptiness, the past water, fire, wind, space, and consciousness dhatus cannot be apprehended. Why? Because the past water, fire, wind, space, and consciousness dhatus are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the past water, fire, wind, space, and consciousness dhatus be apprehended within emptiness!

Subhuti! Within emptiness, the future water, fire, wind, space, and consciousness dhatus cannot be apprehended. Why? Because the future water, fire, wind, space, and consciousness dhatus are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the future water, fire, wind, space, and consciousness dhatus be apprehended within emptiness!

Subhuti! Within emptiness, the present water, fire, wind, space, and consciousness dhatus cannot be apprehended. Why? Because the present water, fire, wind, space, and consciousness dhatus are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the present water, fire, wind, space, and consciousness dhatus be apprehended within emptiness!

Subhuti! Within emptiness, the past, future, and present water, fire, wind, space, and consciousness dhatus cannot be apprehended. Why? Because the past, future, and present water, fire, wind, space, and consciousness dhatus are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could the past, future, and present water, fire, wind, space, and consciousness dhatus be apprehended within emptiness.

Subhuti! Past ignorance is itself the emptiness of past ignorance; future ignorance is itself the emptiness of future ignorance; present ignorance is itself the emptiness of present ignorance. Past formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are themselves the emptiness of past formations through to aging and death, sorrow, lamentation, pain, grief, and distress;

future formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are themselves the emptiness of future formations through to aging and death, sorrow, lamentation, pain, grief, and distress; present formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress are themselves the emptiness of present formations through to aging and death, sorrow, lamentation, pain, grief, and distress.

Why? Subhuti! Because within emptiness, past ignorance cannot be apprehended.

Why? Because past ignorance is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could past ignorance be apprehended within emptiness!

Subhuti! Within emptiness, future ignorance cannot be apprehended. Why? Because future ignorance is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could future ignorance be apprehended within emptiness!

Subhuti! Within emptiness, present ignorance cannot be apprehended. Why? Because present ignorance is itself empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could present ignorance be apprehended within emptiness!

Subhuti! Within emptiness, past, future, and present ignorance cannot be apprehended. Why? Because past, future, and present ignorance are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could past, future, and present ignorance be apprehended within emptiness!

Subhuti! Within emptiness, past formations, consciousness, name-and-form, the six ayatanas, contact, feeling, craving, clinging, becoming, birth, aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended. Why? Because past formations through to aging and death, sorrow, lamentation, pain, grief, and distress are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could past formations through to aging and death, sorrow, lamentation, pain, grief, and distress be apprehended within emptiness!

Subhuti! Within emptiness, future formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended. Why? Because future formations through aging and death, sorrow, lamentation, pain, grief, and distress are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be, within emptiness, future formations through aging and death, sorrow, lamentation, pain, grief, and distress that can be apprehended!

Subhuti! Within emptiness, present formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended. Why? Because present formations through aging and death, sorrow, lamentation, pain, grief, and distress are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be, within emptiness, present formations through aging and death, sorrow, lamentation, pain, grief, and distress that can be apprehended!

Subhuti! Within emptiness, past, future, and present formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, existence, birth, aging and death, sorrow, lamentation, pain, grief, and distress cannot be apprehended. Why? Because past, future, and present formations through aging and death, sorrow, lamentation, pain, grief, and distress are themselves empty; the nature of emptiness is also empty. Within emptiness, even emptiness itself cannot be apprehended, how much less could there be, within emptiness, past, future, and present formations through aging and death, sorrow, lamentation, pain, grief, and distress that can be apprehended!

Fascicle 59

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