The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 12

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, this elder Subhūti, who has been put in charge of the perfection of wisdom by the tathāgata, arhat, perfectly complete buddha, thinks he is just to teach the Great Vehicle.”

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I trust that I have not contradicted the perfection of wisdom while teaching the Great Vehicle.”

“Subhūti, you have not done so,” replied the Blessed One. “Subhūti, you do teach the Great Vehicle in conformity with the perfection of wisdom. If you ask why, Subhūti, it is because whatever virtuous attributes there are, be they the attributes of śrāvakas, the attributes of [F.331.b] pratyekabuddhas, the attributes of bodhisattvas, or the attributes of buddhas, all of them are indeed gathered and included within the perfection of wisdom.”

Subhūti then asked, “Blessed Lord, what are virtuous attributes on the side of enlightenment that are gathered and included within the perfection of wisdom‍—what are the attributes of the śrāvakas like that, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas?”

The Blessed One answered, “They are the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path; the four truths of the noble ones, the emptiness, signlessness, and wishlessness gateways to liberation, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, and the six extrasensory powers; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, [F.332.a] the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, great empathetic joy, great equanimity, the eighteen distinct qualities of the buddhas, the reality of phenomena that does not decline, and abiding in perpetual equanimity.

“Subhūti, these are held to be the virtuous attributes on the side of enlightenment that are gathered and included within the perfection of wisdom that are the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas.

“Subhūti, the Great Vehicle, the perfection of wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; physical forms, feelings, perceptions, formative predispositions, and consciousness; the eyes, sights, visual consciousness, visually compounded sensory contact, and feelings conditioned by visually compounded sensory contact; the ears, sounds, auditory consciousness, [F.332.b] aurally compounded sensory contact, and feelings conditioned by aurally compounded sensory contact; the nose, odors, olfactory consciousness, nasally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact; the tongue, tastes, gustatory consciousness, lingually compounded sensory contact, and feelings conditioned by lingually compounded sensory contact; the body, tangibles, tactile consciousness, corporeally compounded sensory contact, and feelings conditioned by corporeally compounded sensory contact; the mental faculty, mental phenomena, mental consciousness, mentally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact; ignorance, formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, birth, and aging and death; the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.333.a] the perfection of meditative concentration, and the perfection of wisdom; the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path; the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the six extrasensory powers, the eight stations of mastery, the ten stations of complete suffusion, the eight liberations, [F.333.b] and the nine serial steps of meditative absorption; suffering, the origin, the cessation, and the path; the emptiness, signlessness, and wishlessness gateways to liberation, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great compassion, and the eighteen distinct qualities of the buddhas; the realm of desire, the realm of form, the realm of formlessness, virtuous phenomena, nonvirtuous phenomena, contaminated phenomena, uncontaminated phenomena, mundane phenomena, supramundane phenomena, conditioned phenomena, and unconditioned phenomena; the tathāgatas, and the Dharma and Vinaya taught by the tathāgatas; the realm of phenomena, the real nature, the very limit of reality, the realm of the inconceivable, and the realm of nirvāṇa‍—all of these are neither true nor not true,596 and they are immaterial, impossible to indicate, unobstructed, and have only one defining characteristic, which is to say, they are without defining characteristics.

“For that reason, Subhūti, you do indeed teach the Great Vehicle [F.334.a] in conformity with the perfection of wisdom.

“If you ask why, it is because ‘the Great Vehicle is not one thing and the perfection of wisdom another,’ so, the Great Vehicle and the perfection of wisdom are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of meditative concentration another,’ so, the Great Vehicle and the perfection of meditative concentration are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of perseverance another,’ so, the Great Vehicle and the perfection of perseverance are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of tolerance another,’ so, the Great Vehicle and the perfection of tolerance are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of ethical discipline another,’ so, the Great Vehicle and the perfection of ethical discipline are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the perfection of generosity another,’ so, the Great Vehicle and the perfection of generosity are without duality and cannot be divided into two.

“ ‘The Great Vehicle is not one thing and the emptiness of internal phenomena another,’ so, the Great Vehicle and the emptiness of internal phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of external phenomena another,’ so, the Great Vehicle and the emptiness of external phenomena [F.334.b] are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of external and internal phenomena another,’ so, the Great Vehicle and the emptiness of external and internal phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of emptiness another,’ so, the Great Vehicle and the emptiness of emptiness are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of great extent another,’ so, the Great Vehicle and the emptiness of great extent are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of ultimate reality another,’ so, the Great Vehicle and the emptiness of ultimate reality are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of conditioned phenomena another,’ so, the Great Vehicle and the emptiness of conditioned phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of unconditioned phenomena another,’ so, the Great Vehicle and the emptiness of unconditioned phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of the unlimited another,’ so, the Great Vehicle and the emptiness of the unlimited are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of that which has neither beginning nor end another,’ so, the Great Vehicle and the emptiness of that which has neither beginning nor end are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and [F.335.a] the emptiness of nonexclusion another,’ so, the Great Vehicle and the emptiness of nonexclusion are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of inherent nature another,’ so, the Great Vehicle and the emptiness of inherent nature are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of all phenomena another,’ so, the Great Vehicle and the emptiness of all phenomena are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of intrinsic defining characteristics another,’ so, the Great Vehicle and the emptiness of intrinsic defining characteristics are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of that which cannot be apprehended another,’ so, the Great Vehicle and the emptiness of that which cannot be apprehended are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of nonentities another,’ so, the Great Vehicle and the emptiness of nonentities are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of essential nature another,’ so, the Great Vehicle and the emptiness of essential nature are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness of an essential nature of nonentities another,’ so, the Great Vehicle and the emptiness of an essential nature of nonentities are without duality and cannot be divided into two.

“ ‘The Great Vehicle is not one thing and [F.335.b] the applications of mindfulness another,’ so, the Great Vehicle and the applications of mindfulness are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the correct exertions another,’ so, the Great Vehicle and the correct exertions are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the supports for miraculous ability another,’ so, the Great Vehicle and the supports for miraculous ability are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the faculties another,’ so, the Great Vehicle and the faculties are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the powers another,’ so, the Great Vehicle and the powers are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the branches of enlightenment another,’ so, the Great Vehicle and the branches of enlightenment are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the noble eightfold path another,’ so, the Great Vehicle and the noble eightfold path are without duality and cannot be divided into two.

“ ‘The Great Vehicle is not one thing and the truths of the noble ones another,’ so, the Great Vehicle and the truths of the noble ones are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the meditative concentrations another,’ so, the Great Vehicle and the meditative concentrations [F.336.a] are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the immeasurable attitudes another,’ so, the Great Vehicle and the immeasurable attitudes are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the formless absorptions another,’ so, the Great Vehicle and the formless absorptions are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the eight liberations another,’ so, the Great Vehicle and the eight liberations are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the nine serial steps of meditative absorption another,’ so, the Great Vehicle and the nine serial steps of meditative absorption are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the emptiness, signlessness, and wishlessness gateways to liberation another,’ so, the Great Vehicle and the emptiness, signlessness, and wishlessness gateways to liberation are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the extrasensory powers another,’ so, the Great Vehicle and the extrasensory powers are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the meditative stabilities another,’ so, the Great Vehicle and the meditative stabilities are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing [F.336.b] and the dhāraṇī gateways another,’ so, the Great Vehicle and the dhāraṇī gateways are without duality and cannot be divided into two.

“ ‘The Great Vehicle is not one thing and the ten powers of the tathāgatas another,’ so, the Great Vehicle and the powers of the tathāgatas are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the four fearlessnesses another,’ so, the Great Vehicle and the fearlessnesses are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the four kinds of exact knowledge another,’ so, the Great Vehicle and the kinds of exact knowledge are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and great compassion another,’ so, the Great Vehicle and great compassion are without duality and cannot be divided into two. ‘The Great Vehicle is not one thing and the eighteen distinct qualities of the buddhas another,’ so, the Great Vehicle and the distinct qualities of the buddhas are without duality and cannot be divided into two.

“For that reason, Subhūti, you do teach the Great Vehicle by teaching the perfection of wisdom, and you do teach the perfection of wisdom by teaching the Great Vehicle.”

Then the venerable Subhūti said to the Blessed One, “But still, Blessed Lord, bodhisattvas cannot be apprehended at the limit of the past. Bodhisattvas cannot be apprehended at the limit of the future. Bodhisattvas cannot be apprehended in the middle. One should know that bodhisattvas are beyond all limits [F.337.a] because physical forms are beyond all limits. One should know that bodhisattvas are beyond all limits because feelings are beyond all limits. One should know that bodhisattvas are beyond all limits because perceptions are beyond all limits. One should know that bodhisattvas are beyond all limits because formative predispositions are beyond all limits. One should know that bodhisattvas are beyond all limits because consciousness is beyond all limits.

“It cannot even be discerned and apprehended, for instance, that ‘physical forms are a bodhisattva.’ It cannot even be discerned and apprehended, for instance, that ‘feelings are a bodhisattva.’ It cannot even be discerned and apprehended, for instance, that ‘perceptions are a bodhisattva.’ It cannot even be discerned and apprehended, for instance, that ‘formative predispositions are a bodhisattva.’ It cannot even be discerned and apprehended, for instance, that ‘consciousness is a bodhisattva.’

“Blessed Lord, since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva, then to which bodhisattvas should I give teaching and instruction in the perfection of wisdom? Since I do not observe and do not apprehend an actual bodhisattva even through the entirety [of all the attributes],597 to which bodhisattvas should I give teaching and instruction in the perfection of wisdom?

“Moreover, Blessed Lord, one says ‘a bodhisattva.’ It is a mere name, yet, Blessed Lord, just as one says ‘a self, a self,’ even though there is no coming into being for a self, similarly, Blessed Lord, [F.337.b] one says ‘a bodhisattva, a bodhisattva,’ even though there is no coming into being for a bodhisattva. So, given that phenomena are without essential nature, what physical forms that have come into being could there possibly be;598 what feelings that have come into being could there possibly be; what perceptions that have come into being could there possibly be; what formative predispositions that have come into being could there possibly be; and what consciousness that has come into being could there possibly be? Blessed Lord, something that has not come into being is not physical forms, something that has not come into being is not feelings, something that has not come into being is not perceptions, something that has not come into being is not formative predispositions, and something that has not come into being is not consciousness. This being the case, Blessed Lord, given that one cannot apprehend those bodhisattva great beings who are engaged in the pursuit of enlightenment as other than something that has not come into being, does something that has not come into being teach and give instructions in a perfection of wisdom that has also not come into being? If, when such teachings are given, the minds of bodhisattva great beings are not disheartened, not intimidated, and not regretful, and they are not afraid, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom.”

Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, why can bodhisattvas great beings not be apprehended at the limit of the past not, not be apprehended at the limit of the future, [F.338.a] and not be apprehended in the middle? Venerable Subhūti, why should one know that bodhisattvas are beyond all limits because physical forms are beyond all limits; that bodhisattvas are beyond all limits because feelings are beyond all limits; that bodhisattvas are beyond all limits because perceptions are beyond all limits; that bodhisattvas are beyond all limits because formative predispositions are beyond all limits; and that bodhisattvas are beyond all limits because consciousness is beyond all limits?

“Venerable Subhūti, why can it not even be discerned and apprehended, for instance, that ‘physical forms are a bodhisattva’; not even be discerned and apprehended, for instance, that ‘feelings are a bodhisattva’; not even be discerned and apprehended, for instance, that ‘perceptions are a bodhisattva’; not even be discerned and apprehended, for instance, that ‘formative predispositions are a bodhisattva’; and not even be discerned and apprehended, for instance, that ‘consciousness is a bodhisattva’?

“Venerable Subhūti, why do you say, ‘Since in all respects, and in each and every way, I do not observe and do not apprehend a bodhisattva great being, then to which bodhisattvas should I give teaching and instruction in the perfection of wisdom?’ Venerable Subhūti, why do you say, ‘Since I do not observe and do not apprehend even just a bodhisattva as a whole,599 then to which bodhisattva [F.338.b] great beings should I give teaching and instruction in what perfection of wisdom?’

“Venerable Subhūti, why do you say, ‘Blessed Lord, one says “bodhisattva great being.” It is a mere name.’ Venerable Subhūti, why do you say, ‘Just as one says “a self, a self,” even though a self does not come into being, similarly, Blessed Lord, one says ‘a bodhisattva, a bodhisattva,’ even though a bodhisattva does not come into being. So, given that phenomena are in their essential nature nonentities,600 what physical forms that have come into being could there possibly be; what feelings that have come into being could there possibly be; what perceptions that have come into being could there possibly be; what formative predispositions that have come into being could there possibly be; and what consciousness that has come into being could there possibly be? Something that has not come into being is not physical forms, something that has not come into being is not feelings, something that has not come into being is not perceptions, something that has not come into being is not formative predispositions, and something that has not come into being is not consciousness.’

“Venerable Subhūti, why do you say, ‘Does something that has not come into being teach and give instructions in a perfection of wisdom that has also not come into being?’ Venerable Subhūti, why do you say, ‘One cannot apprehend those bodhisattva great beings as other than not having come into being’? And, Venerable Subhūti, why do you say, [F.339.a] ‘If, when such teachings are given, the minds of bodhisattva great beings are not disheartened, not intimidated, and not regretful, and they are not afraid, not frightened, and not terrified, then these bodhisattva great beings are indeed practicing the perfection of wisdom’?”

The venerable Śāradvatīputra having said this, the venerable Subhūti then responded, “Venerable Śāradvatīputra, it is because beings are nonexistent that bodhisattvas cannot be apprehended at the limit of the past. It is because beings are empty, beings are void, and beings are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. Venerable Śāradvatīputra, it is because beings are nonexistent that bodhisattvas cannot be apprehended at the limit of the future. It is because beings are empty, beings are void, and beings are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. Venerable Śāradvatīputra, it is because beings are nonexistent that bodhisattvas cannot be apprehended in the middle. It is because beings are empty, beings are void, and beings are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent beings, empty beings, void beings, and beings that are without inherent existence, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent beings are not one thing, empty beings another, void beings another, beings without inherent existence another, [F.339.b] and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent beings, empty beings, void beings, beings without inherent existence, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because physical forms are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because physical forms are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because physical forms are void that bodhisattvas cannot be apprehended at the limit of the past, and because physical forms are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because physical forms are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because physical forms are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because physical forms are void that bodhisattvas cannot be apprehended at the limit of the future, and because physical forms are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because physical forms are nonexistent that bodhisattvas cannot be apprehended in the middle, because physical forms are emptiness that bodhisattvas cannot be apprehended in the middle, because physical forms are void that bodhisattvas cannot be apprehended in the middle, and because physical forms are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent physical forms, [F.340.a] physical forms that are emptiness, void physical forms, and physical forms that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent physical forms are not one thing, physical forms that are emptiness another, void physical forms another, physical forms that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent physical forms, physical forms that are emptiness, void physical forms, physical forms that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because feelings are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings are nonexistent that bodhisattvas [F.340.b] cannot be apprehended in the middle, because feelings are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings are void that bodhisattvas cannot be apprehended in the middle, and because feelings are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings, feelings that are emptiness, void feelings, and feelings that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent feelings are not one thing, feelings that are emptiness another, void feelings another, feelings that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent feelings, feelings that are emptiness, void feelings, feelings that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because perceptions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because perceptions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because perceptions are void that bodhisattvas cannot be apprehended at the limit of the past, and because perceptions are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because perceptions are nonexistent [F.341.a] that bodhisattvas cannot be apprehended at the limit of the future, because perceptions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because perceptions are void that bodhisattvas cannot be apprehended at the limit of the future, and because perceptions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because perceptions are nonexistent that bodhisattvas cannot be apprehended in the middle, because perceptions are emptiness that bodhisattvas cannot be apprehended in the middle, because perceptions are void that bodhisattvas cannot be apprehended in the middle, and because perceptions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent perceptions, perceptions that are emptiness, void perceptions, and perceptions that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent perceptions are not one thing, perceptions that are emptiness another, void perceptions another, perceptions that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent perceptions, perceptions that are emptiness, void perceptions, perceptions that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are [F.341.b] without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because formative predispositions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because formative predispositions are void that bodhisattvas cannot be apprehended at the limit of the past, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because formative predispositions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because formative predispositions are void that bodhisattvas cannot be apprehended at the limit of the future, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended in the middle, because formative predispositions are emptiness that bodhisattvas cannot be apprehended in the middle, because formative predispositions are void that bodhisattvas cannot be apprehended in the middle, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent formative predispositions, formative predispositions that are emptiness, void formative predispositions, and formative predispositions that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent formative predispositions are not one thing, formative predispositions that are emptiness another, void formative predispositions another, formative predispositions that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, [F.342.a] nonexistent formative predispositions, formative predispositions that are emptiness, void formative predispositions, formative predispositions that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because consciousness is void that bodhisattvas cannot be apprehended in the middle, and because consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent consciousness, [F.342.b] consciousness that is emptiness, void consciousness, and consciousness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent consciousness is not one thing, consciousness that is emptiness another, void consciousness another, consciousness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent consciousness, consciousness that is emptiness, void consciousness, consciousness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the eyes are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the eyes are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the eyes are void that bodhisattvas cannot be apprehended at the limit of the past, and because the eyes are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the eyes are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the eyes are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the eyes are void that bodhisattvas cannot be apprehended at the limit of the future, and because the eyes are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the eyes are nonexistent [F.343.a] that bodhisattvas cannot be apprehended in the middle, because the eyes are emptiness that bodhisattvas cannot be apprehended in the middle, because the eyes are void that bodhisattvas cannot be apprehended in the middle, and because the eyes are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent eyes, eyes that are emptiness, void eyes, and eyes that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent eyes are not one thing, eyes that are emptiness another, void eyes another, eyes that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent eyes, eyes that are emptiness, void eyes, eyes that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the ears are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the ears are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the ears are void that bodhisattvas cannot be apprehended at the limit of the past, and because the ears are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the ears are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the ears are emptiness [F.343.b] that bodhisattvas cannot be apprehended at the limit of the future, because the ears are void that bodhisattvas cannot be apprehended at the limit of the future, and because the ears are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the ears are nonexistent that bodhisattvas cannot be apprehended in the middle, because the ears are emptiness that bodhisattvas cannot be apprehended in the middle, because the ears are void that bodhisattvas cannot be apprehended in the middle, and because the ears are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent ears, ears that are emptiness, void ears, and ears that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent ears are not one thing, ears that are emptiness another, void ears another, ears that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent ears, ears that are emptiness, void ears, ears that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the nose is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the nose is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the nose is void that bodhisattvas cannot be apprehended [F.344.a] at the limit of the past, and because the nose is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the nose is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the nose is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the nose is void that bodhisattvas cannot be apprehended at the limit of the future, and because the nose is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the nose is nonexistent that bodhisattvas cannot be apprehended in the middle, because the nose is emptiness that bodhisattvas cannot be apprehended in the middle, because the nose is void that bodhisattvas cannot be apprehended in the middle, and because the nose is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent nose, a nose that is emptiness, a void nose, and a nose that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent nose is not one thing, a nose that is emptiness another, a void nose another, a nose that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent nose, a nose that is emptiness, a void nose, a nose that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be [F.344.b] divided into two.

“Venerable Śāradvatīputra, it is because the tongue is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the tongue is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the tongue is void that bodhisattvas cannot be apprehended at the limit of the past, and because the tongue is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the tongue is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the tongue is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the tongue is void that bodhisattvas cannot be apprehended at the limit of the future, and because the tongue is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the tongue is nonexistent that bodhisattvas cannot be apprehended in the middle, because the tongue is emptiness that bodhisattvas cannot be apprehended in the middle, because the tongue is void that bodhisattvas cannot be apprehended in the middle, and because the tongue is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent tongue, a tongue that is emptiness, a void tongue, and a tongue that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent tongue is not one thing, a tongue that is emptiness another, a void tongue another, a tongue that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent tongue, a tongue that is emptiness, a void [F.345.a] tongue, a tongue that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the body is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the body is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the body is void that bodhisattvas cannot be apprehended at the limit of the past, and because the body is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the body is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the body is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the body is void that bodhisattvas cannot be apprehended at the limit of the future, and because the body is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the body is nonexistent that bodhisattvas cannot be apprehended in the middle, because the body is emptiness that bodhisattvas cannot be apprehended in the middle, because the body is void that bodhisattvas cannot be apprehended in the middle, and because the body is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent body, a body that is emptiness, a void body, and a body that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent body is not one thing, a body that is emptiness another, a void body another, a body that is without [F.345.b] essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent body, a body that is emptiness, a void body, a body that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the mental faculty is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the mental faculty is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the mental faculty is void that bodhisattvas cannot be apprehended at the limit of the past, and because the mental faculty is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the mental faculty is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the mental faculty is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the mental faculty is void that bodhisattvas cannot be apprehended at the limit of the future, and because the mental faculty is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the mental faculty is nonexistent that bodhisattvas cannot be apprehended in the middle, because the mental faculty is emptiness that bodhisattvas cannot be apprehended in the middle, because the mental faculty is void that bodhisattvas cannot be apprehended in the middle, and because the mental faculty is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent mental faculty, a mental faculty that is emptiness, a void mental faculty, and a mental faculty [F.346.a] that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent mental faculty is not one thing, a mental faculty that is emptiness another, a void mental faculty another, a mental faculty that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent mental faculty, a mental faculty that is emptiness, a void mental faculty, a mental faculty that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two. [B24]

“Venerable Śāradvatīputra, it is because sights are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because sights are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because sights are void that bodhisattvas cannot be apprehended at the limit of the past, and because sights are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because sights are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because sights are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because sights are void that bodhisattvas cannot be apprehended at the limit of the future, and because sights are without essential nature that bodhisattvas [F.346.b] cannot be apprehended at the limit of the future. It is because sights are nonexistent that bodhisattvas cannot be apprehended in the middle, because sights are emptiness that bodhisattvas cannot be apprehended in the middle, because sights are void that bodhisattvas cannot be apprehended in the middle, and because sights are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent sights, sights that are emptiness, void sights, and sights that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent sights are not one thing, sights that are emptiness another, void sights another, sights that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent sights, sights that are emptiness, void sights, sights that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because sounds are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because sounds are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because sounds are void that bodhisattvas cannot be apprehended at the limit of the past, and because sounds are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because sounds [F.347.a] are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because sounds are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because sounds are void that bodhisattvas cannot be apprehended at the limit of the future, and because sounds are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because sounds are nonexistent that bodhisattvas cannot be apprehended in the middle, because sounds are emptiness that bodhisattvas cannot be apprehended in the middle, because sounds are void that bodhisattvas cannot be apprehended in the middle, and because sounds are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent sounds, sounds that are emptiness, void sounds, and sounds that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent sounds are not one thing, sounds that are emptiness another, void sounds another, sounds that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent sounds, sounds that are emptiness, void sounds, sounds that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because odors are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because odors are emptiness [F.347.b] that bodhisattvas cannot be apprehended at the limit of the past, because odors are void that bodhisattvas cannot be apprehended at the limit of the past, and because odors are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because odors are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because odors are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because odors are void that bodhisattvas cannot be apprehended at the limit of the future, and because odors are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because odors are nonexistent that bodhisattvas cannot be apprehended in the middle, because odors are emptiness that bodhisattvas cannot be apprehended in the middle, because odors are void that bodhisattvas cannot be apprehended in the middle, and because odors are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent odors, odors that are emptiness, void odors, and odors that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent odors are not one thing, odors that are emptiness another, void odors another, odors that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent odors, odors that are emptiness, void odors, odors that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, [F.348.a] and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because tastes are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because tastes are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because tastes are void that bodhisattvas cannot be apprehended at the limit of the past, and because tastes are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because tastes are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because tastes are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because tastes are void that bodhisattvas cannot be apprehended at the limit of the future, and because tastes are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because tastes are nonexistent that bodhisattvas cannot be apprehended in the middle, because tastes are emptiness that bodhisattvas cannot be apprehended in the middle, because tastes are void that bodhisattvas cannot be apprehended in the middle, and because tastes are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent tastes, tastes that are emptiness, void tastes, and tastes that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent tastes are not one thing, tastes that are emptiness another, void tastes another, tastes that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent tastes, tastes [F.348.b] that are emptiness, void tastes, tastes that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because tangibles are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because tangibles are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because tangibles are void that bodhisattvas cannot be apprehended at the limit of the past, and because tangibles are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because tangibles are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because tangibles are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because tangibles are void that bodhisattvas cannot be apprehended at the limit of the future, and because tangibles are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because tangibles are nonexistent that bodhisattvas cannot be apprehended in the middle, because tangibles are emptiness that bodhisattvas cannot be apprehended in the middle, because tangibles are void that bodhisattvas cannot be apprehended in the middle, and because tangibles are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent tangibles, tangibles that are emptiness, void tangibles, and tangibles that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent tangibles are not one thing, tangibles that are emptiness another, void tangibles [F.349.a] another, tangibles that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent tangibles, tangibles that are emptiness, void tangibles, tangibles that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because mental phenomena are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because mental phenomena are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because mental phenomena are void that bodhisattvas cannot be apprehended at the limit of the past, and because mental phenomena are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because mental phenomena are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because mental phenomena are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because mental phenomena are void that bodhisattvas cannot be apprehended at the limit of the future, and because mental phenomena are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because mental phenomena are nonexistent that bodhisattvas cannot be apprehended in the middle, because mental phenomena are emptiness that bodhisattvas cannot be apprehended in the middle, because mental phenomena are void that bodhisattvas cannot be apprehended in the middle, and because mental phenomena are without essential nature [F.349.b] that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent mental phenomena, mental phenomena that are emptiness, void mental phenomena, and mental phenomena that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent mental phenomena are not one thing, mental phenomena that are emptiness another, void mental phenomena another, mental phenomena that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent mental phenomena, mental phenomena that are emptiness, void mental phenomena, mental phenomena that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because visual consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because visual consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because visual consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because visual consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because visual consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because visual consciousness is emptiness that bodhisattvas cannot be apprehended at the limit [F.350.a] of the future, because visual consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because visual consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because visual consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because visual consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because visual consciousness is void that bodhisattvas cannot be apprehended in the middle, and because visual consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent visual consciousness, a visual consciousness that is emptiness, a void visual consciousness, and a visual consciousness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent visual consciousness is not one thing, a visual consciousness that is emptiness another, a void visual consciousness another, a visual consciousness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent visual consciousness, a visual consciousness that is emptiness, a void visual consciousness, a visual consciousness that is without essential nature, [F.350.b] bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because auditory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because auditory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because auditory consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because auditory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because auditory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because auditory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because auditory consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because auditory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because auditory consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because auditory consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because auditory consciousness is void that bodhisattvas cannot be apprehended in the middle, and because auditory consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent auditory consciousness, an auditory consciousness that is emptiness, a void auditory consciousness, and an auditory consciousness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent auditory consciousness is not one thing, an auditory consciousness that is emptiness another, a void auditory consciousness another, an auditory [F.351.a] consciousness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent auditory consciousness, an auditory consciousness that is emptiness, a void auditory consciousness, an auditory consciousness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because olfactory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because olfactory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because olfactory consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because olfactory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because olfactory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because olfactory consciousness is emptiness [F.351.b] that bodhisattvas cannot be apprehended at the limit of the future, because olfactory consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because olfactory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because olfactory consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because olfactory consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because olfactory consciousness is void that bodhisattvas cannot be apprehended in the middle, and because olfactory consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent olfactory consciousness, an olfactory consciousness that is emptiness, a void olfactory consciousness, and an olfactory consciousness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent olfactory consciousness is not one thing, an olfactory consciousness that is emptiness another, a void olfactory consciousness another, an olfactory consciousness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent olfactory consciousness, an olfactory consciousness that is emptiness, a void olfactory consciousness, an olfactory consciousness that is without essential nature, bodhisattvas, [F.352.a] the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because gustatory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because gustatory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because gustatory consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because gustatory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because gustatory consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because gustatory consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because gustatory consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because gustatory consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because gustatory consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because gustatory consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because gustatory consciousness is void that bodhisattvas cannot be apprehended in the middle, and because gustatory consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent gustatory consciousness, a gustatory consciousness that is emptiness, a void gustatory consciousness, and a gustatory consciousness that is without essential nature, [F.352.b] the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent gustatory consciousness is not one thing, a gustatory consciousness that is emptiness another, a void gustatory consciousness another, a gustatory consciousness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent gustatory consciousness, a gustatory consciousness that is emptiness, a void gustatory consciousness, a gustatory consciousness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because tactile consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because tactile consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because tactile consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because tactile consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because tactile consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because tactile consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because tactile consciousness is void [F.353.a] that bodhisattvas cannot be apprehended at the limit of the future, and because tactile consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because tactile consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because tactile consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because tactile consciousness is void that bodhisattvas cannot be apprehended in the middle, and because tactile consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent tactile consciousness, a tactile consciousness that is emptiness, a void tactile consciousness, and a tactile consciousness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent tactile consciousness is not one thing, a tactile consciousness that is emptiness another, a void tactile consciousness another, a tactile consciousness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent tactile consciousness, a tactile consciousness that is emptiness, a void tactile consciousness, a tactile consciousness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle [F.353.b]‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because mental consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because mental consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because mental consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because mental consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because mental consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because mental consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because mental consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because mental consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because mental consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because mental consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because mental consciousness is void that bodhisattvas cannot be apprehended in the middle, and because mental consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent mental consciousness, a mental consciousness that is emptiness, a void mental consciousness, and a mental consciousness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, [F.354.a] and the middle is not apprehended. A nonexistent mental consciousness is not one thing, a mental consciousness that is emptiness another, a void mental consciousness another, a mental consciousness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent mental consciousness, a mental consciousness that is emptiness, a void mental consciousness, a mental consciousness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because visually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because visually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because visually compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because visually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because visually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because visually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because visually compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because visually [F.354.b] compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because visually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because visually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle, because visually compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because visually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent visually compounded sensory contact, visually compounded sensory contact that is emptiness, void visually compounded sensory contact, and visually compounded sensory contact that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent visually compounded sensory contact is not one thing, visually compounded sensory contact that is emptiness another, void visually compounded sensory contact another, visually compounded sensory contact that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent visually compounded sensory contact, visually compounded sensory contact that is emptiness, void visually compounded sensory contact, visually compounded sensory contact that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable [F.355.a] Śāradvatīputra, it is because aurally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because aurally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because aurally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because aurally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because aurally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because aurally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because aurally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because aurally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because aurally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because aurally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle, because aurally compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because aurally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent aurally compounded sensory contact, aurally compounded sensory contact that is emptiness, void aurally compounded sensory contact, and aurally compounded sensory contact that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent aurally compounded sensory contact is not one thing, aurally compounded sensory contact that is emptiness [F.355.b] another, void aurally compounded sensory contact another, aurally compounded sensory contact that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent aurally compounded sensory contact, aurally compounded sensory contact that is emptiness, void aurally compounded sensory contact, aurally compounded sensory contact that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because nasally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because nasally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because nasally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because nasally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because nasally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future; because nasally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future; because nasally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future; and because nasally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because nasally compounded sensory contact [F.356.a] is nonexistent that bodhisattvas cannot be apprehended in the middle; because nasally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle; because nasally compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because nasally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent nasally compounded sensory contact, nasally compounded sensory contact that is emptiness, void nasally compounded sensory contact, and nasally compounded sensory contact that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent nasally compounded sensory contact is not one thing, nasally compounded sensory contact that is emptiness another, void nasally compounded sensory contact another, nasally compounded sensory contact that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent nasally compounded sensory contact, nasally compounded sensory contact that is emptiness, void nasally compounded sensory contact, nasally compounded sensory contact that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because lingually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, [F.356.b] because lingually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because lingually compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because lingually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because lingually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because lingually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because lingually compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because lingually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because lingually compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because lingually compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle, because lingually compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle; and because lingually compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent lingually compounded sensory contact, lingually compounded sensory contact that is emptiness, void lingually compounded sensory contact, and lingually compounded sensory contact that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent lingually compounded sensory contact is not one thing, lingually compounded sensory contact that is emptiness another, void lingually compounded sensory contact another, lingually compounded sensory contact that is without essential nature another, [F.357.a] and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent lingually compounded sensory contact, lingually compounded sensory contact that is emptiness, void lingually compounded sensory contact, lingually compounded sensory contact that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because corporeally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because corporeally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because corporeally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because corporeally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because corporeally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because corporeally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because corporeally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future; and because corporeally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because corporeally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because corporeally compounded sensory contact is emptiness [F.357.b] that bodhisattvas cannot be apprehended in the middle, because corporeally compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because corporeally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent corporeally compounded sensory contact, corporeally compounded sensory contact that is emptiness, void corporeally compounded sensory contact, and corporeally compounded sensory contact that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent corporeally compounded sensory contact is not one thing, corporeally compounded sensory contact that is emptiness another, void corporeally compounded sensory contact another, corporeally compounded sensory contact that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent corporeally compounded sensory contact, corporeally compounded sensory contact that is emptiness, void corporeally compounded sensory contact, corporeally compounded sensory contact that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because mentally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because mentally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit [F.358.a] of the past, because mentally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because mentally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because mentally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because mentally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because mentally compounded sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because mentally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because mentally compounded sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because mentally compounded sensory contact is emptiness that bodhisattvas cannot be apprehended in the middle, because mentally compounded sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because mentally compounded sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent mentally compounded sensory contact, mentally compounded sensory contact that is emptiness, void mentally compounded sensory contact, and mentally compounded sensory contact that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent mentally compounded sensory contact is not one thing, mentally compounded sensory contact that is emptiness another, void mentally compounded sensory contact another, mentally compounded sensory contact that is without essential nature another, and bodhisattvas [F.358.b] yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent mentally compounded sensory contact, mentally compounded sensory contact that is emptiness, void mentally compounded sensory contact, mentally compounded sensory contact that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because feelings conditioned by visually compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by visually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by visually compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by visually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by visually compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by visually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by visually compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by visually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by visually compounded sensory contact are nonexistent [F.359.a] that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by visually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by visually compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by visually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by visually compounded sensory contact, feelings conditioned by visually compounded sensory contact that are emptiness, void feelings conditioned by visually compounded sensory contact, and feelings conditioned by visually compounded sensory contact that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent feelings conditioned by visually compounded sensory contact are not one thing, feelings conditioned by visually compounded sensory contact that are emptiness another, void feelings conditioned by visually compounded sensory contact another, feelings conditioned by visually compounded sensory contact that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent feelings conditioned by visually compounded sensory contact, feelings conditioned by visually compounded sensory contact that are emptiness, void feelings conditioned by visually compounded sensory contact, feelings conditioned by visually compounded sensory contact that are without essential nature, bodhisattvas, the limit [F.359.b] of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because feelings conditioned by aurally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by aurally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by aurally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by aurally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by aurally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by aurally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by aurally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by aurally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by aurally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by aurally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by aurally compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by aurally compounded sensory contact are without essential nature that [F.360.a] bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by aurally compounded sensory contact, feelings conditioned by aurally compounded sensory contact that are emptiness, void feelings conditioned by aurally compounded sensory contact, and feelings conditioned by aurally compounded sensory contact that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent feelings conditioned by aurally compounded sensory contact are not one thing, feelings conditioned by aurally compounded sensory contact that are emptiness another, void feelings conditioned by aurally compounded sensory contact another, feelings conditioned by aurally compounded sensory contact that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent feelings conditioned by aurally compounded sensory contact, feelings conditioned by aurally compounded sensory contact that are emptiness, void feelings conditioned by aurally compounded sensory contact, feelings conditioned by aurally compounded sensory contact that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because feelings conditioned by nasally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned [F.360.b] by nasally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by nasally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by nasally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by nasally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by nasally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by nasally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by nasally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by nasally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by nasally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by nasally compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by nasally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by nasally compounded sensory contact, feelings conditioned by nasally compounded sensory contact that are emptiness, void feelings conditioned by nasally compounded sensory contact, and feelings conditioned by nasally compounded sensory contact that are without essential nature, the limit of the past is not [F.361.a] apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent feelings conditioned by nasally compounded sensory contact are not one thing, feelings conditioned by nasally compounded sensory contact that are emptiness another, void feelings conditioned by nasally compounded sensory contact another, feelings conditioned by nasally compounded sensory contact that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent feelings conditioned by nasally compounded sensory contact, feelings conditioned by nasally compounded sensory contact that are emptiness, void feelings conditioned by nasally compounded sensory contact, feelings conditioned by nasally compounded sensory contact that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because feelings conditioned by lingually compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by lingually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by lingually compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by lingually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by lingually compounded sensory contact are nonexistent [F.361.b] that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by lingually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by lingually compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by lingually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by lingually compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by lingually compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by lingually compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by lingually compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by lingually compounded sensory contact, feelings conditioned by lingually compounded sensory contact that are emptiness, void feelings conditioned by lingually compounded sensory contact, and feelings conditioned by lingually compounded sensory contact that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent feelings conditioned by lingually compounded sensory contact are not one thing, feelings conditioned by lingually compounded sensory contact that are emptiness another, void feelings conditioned by lingually compounded sensory contact another, feelings conditioned by lingually compounded sensory contact that are without essential nature another, [F.362.a] and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent feelings conditioned by lingually compounded sensory contact, feelings conditioned by lingually compounded sensory contact that are emptiness, void feelings conditioned by lingually compounded sensory contact, feelings conditioned by lingually compounded sensory contact that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because feelings conditioned by corporeally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by corporeally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by corporeally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by corporeally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by corporeally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by corporeally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by corporeally compounded sensory contact are void that [F.362.b] bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by corporeally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by corporeally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by corporeally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by corporeally compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by corporeally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by corporeally compounded sensory contact, feelings conditioned by corporeally compounded sensory contact that are emptiness, void feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by corporeally compounded sensory contact that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent feelings conditioned by corporeally compounded sensory contact are not one thing, feelings conditioned by corporeally compounded sensory contact that are emptiness another, void feelings conditioned by corporeally compounded sensory contact another, feelings conditioned by corporeally compounded sensory contact that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent feelings conditioned by corporeally compounded sensory contact, feelings conditioned [F.363.a] by corporeally compounded sensory contact that are emptiness, void feelings conditioned by corporeally compounded sensory contact, feelings conditioned by corporeally compounded sensory contact that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because feelings conditioned by mentally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by mentally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because feelings conditioned by mentally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the past, and because feelings conditioned by mentally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because feelings conditioned by mentally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by mentally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because feelings conditioned by mentally compounded sensory contact are void that bodhisattvas cannot be apprehended at the limit of the future, and because feelings conditioned by mentally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because feelings conditioned by mentally compounded sensory contact are nonexistent that bodhisattvas cannot be apprehended in the middle, because feelings conditioned [F.363.b] by mentally compounded sensory contact are emptiness that bodhisattvas cannot be apprehended in the middle, because feelings conditioned by mentally compounded sensory contact are void that bodhisattvas cannot be apprehended in the middle, and because feelings conditioned by mentally compounded sensory contact are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent feelings conditioned by mentally compounded sensory contact, feelings conditioned by mentally compounded sensory contact that are emptiness, void feelings conditioned by mentally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent feelings conditioned by mentally compounded sensory contact are not one thing, feelings conditioned by mentally compounded sensory contact that are emptiness another, void feelings conditioned by mentally compounded sensory contact another, feelings conditioned by mentally compounded sensory contact that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent feelings conditioned by mentally compounded sensory contact, feelings conditioned by mentally compounded sensory contact that are emptiness, void feelings conditioned by mentally compounded sensory contact, feelings conditioned by mentally compounded sensory contact that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the [F.364.a] middle‍—all of these‍—are without duality and cannot be divided into two. [B25]

“Venerable Śāradvatīputra, it is because the earth element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the earth element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the earth element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the earth element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the earth element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the earth element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the earth element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the earth element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the earth element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the earth element is emptiness that bodhisattvas cannot be apprehended in the middle, because the earth element is void that bodhisattvas cannot be apprehended in the middle, and because the earth element is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent earth element, an earth element that is emptiness, a void earth element, and an earth element that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. [F.364.b] A nonexistent earth element is not one thing, an earth element that is emptiness another, a void earth element another, an earth element that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent earth element, an earth element that is emptiness, a void earth element, an earth element that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the water element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the water element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the water element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the water element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the water element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the water element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the water element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the water element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the water element is nonexistent [F.365.a] that bodhisattvas cannot be apprehended in the middle, because the water element is emptiness that bodhisattvas cannot be apprehended in the middle, because the water element is void that bodhisattvas cannot be apprehended in the middle, and because the water element is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent water element, a water element that is emptiness, a void water element, and a water element that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent water element is not one thing, a water element that is emptiness another, a void water element another, a water element that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent water element, a water element that is emptiness, a void water element, a water element that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the fire element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the fire element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, [F.365.b] because the fire element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the fire element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the fire element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the fire element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the fire element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the fire element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the fire element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the fire element is emptiness that bodhisattvas cannot be apprehended in the middle, because the fire element is void that bodhisattvas cannot be apprehended in the middle, and because the fire element is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent fire element, a fire element that is emptiness, a void fire element, and a fire element that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent fire element is not one thing, a fire element that is emptiness another, a void fire element another, a fire element that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent fire element, [F.366.a] a fire element that is emptiness, a void fire element, a fire element that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the wind element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the wind element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the wind element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the wind element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the wind element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the wind element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the wind element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the wind element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the wind element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the wind element is emptiness that bodhisattvas cannot be apprehended in the middle, because the wind element is void that bodhisattvas cannot be apprehended in the middle, and because the wind element is without essential nature that bodhisattvas cannot be [F.366.b] apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent wind element, a wind element that is emptiness, a void wind element, and a wind element that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent wind element is not one thing, a wind element that is emptiness another, a void wind element another, a wind element that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent wind element, a wind element that is emptiness, a void wind element, a wind element that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the space element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the space element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the space element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the space element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the space element is nonexistent that bodhisattvas [F.367.a] cannot be apprehended at the limit of the future, because the space element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the space element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the space element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the space element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the space element is emptiness that bodhisattvas cannot be apprehended in the middle, because the space element is void that bodhisattvas cannot be apprehended in the middle, and because the space element is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent space element, a space element that is emptiness, a void space element, and a space element that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent space element is not one thing, a space element that is emptiness another, a void space element another, a space element that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent space element, a space element that is emptiness, [F.367.b] a void space element, a space element that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the consciousness element is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the consciousness element is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the consciousness element is void that bodhisattvas cannot be apprehended at the limit of the past, and because the consciousness element is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the consciousness element is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the consciousness element is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the consciousness element is void that bodhisattvas cannot be apprehended at the limit of the future, and because the consciousness element is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the consciousness element is nonexistent that bodhisattvas cannot be apprehended in the middle, because the consciousness element is emptiness that bodhisattvas cannot be apprehended in the middle, because the consciousness element is void that bodhisattvas cannot be apprehended in the middle, and because the consciousness element is [F.368.a] without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent consciousness element, a consciousness element that is emptiness, a void consciousness element, and a consciousness element that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent consciousness element is not one thing, a consciousness element that is emptiness another, a void consciousness element another, a consciousness element that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent consciousness element, a consciousness element that is emptiness, a void consciousness element, a consciousness element that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because ignorance is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because ignorance is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because ignorance is void that bodhisattvas cannot be apprehended at the limit of the past, and because ignorance [F.368.b] is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because ignorance is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because ignorance is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because ignorance is void that bodhisattvas cannot be apprehended at the limit of the future, and because ignorance is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because ignorance is nonexistent that bodhisattvas cannot be apprehended in the middle, because ignorance is emptiness that bodhisattvas cannot be apprehended in the middle, because ignorance is void that bodhisattvas cannot be apprehended in the middle, and because ignorance is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent ignorance, an ignorance that is emptiness, a void ignorance, and an ignorance that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent ignorance is not one thing, an ignorance that is emptiness another, a void ignorance another, an ignorance that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent ignorance, an ignorance that is emptiness, a void ignorance, an ignorance that is without essential nature, bodhisattvas, the limit of the past, the limit [F.369.a] of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because formative predispositions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because formative predispositions are void that bodhisattvas cannot be apprehended at the limit of the past, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because formative predispositions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because formative predispositions are void that bodhisattvas cannot be apprehended at the limit of the future, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because formative predispositions are nonexistent that bodhisattvas cannot be apprehended in the middle, because formative predispositions are emptiness that bodhisattvas cannot be apprehended in the middle, because formative predispositions are void that bodhisattvas cannot be apprehended in the middle, and because formative predispositions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent formative predispositions, formative predispositions that are emptiness, void formative predispositions, and formative predispositions that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent formative predispositions are not one thing, formative predispositions that are emptiness another, void formative predispositions another, formative predispositions that are without essential nature another, [F.369.b] and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent formative predispositions, formative predispositions that are emptiness, void formative predispositions, formative predispositions that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because consciousness is void that bodhisattvas cannot be apprehended at the limit of the past, and because consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because consciousness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because consciousness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because consciousness is void that bodhisattvas cannot be apprehended at the limit of the future, and because consciousness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because consciousness is nonexistent that bodhisattvas cannot be apprehended in the middle, because consciousness is emptiness that bodhisattvas cannot be apprehended in the middle, because consciousness is void that bodhisattvas [F.370.a] cannot be apprehended in the middle, and because consciousness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent consciousness, a consciousness that is emptiness, a void consciousness, and a consciousness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent consciousness is not one thing, a consciousness that is emptiness another, a void consciousness another, a consciousness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent consciousness, a consciousness that is emptiness, a void consciousness, a consciousness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because name and form are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because name and form are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because name and form are void that bodhisattvas cannot be apprehended at the limit of the past, and because name and form are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because name [F.370.b] and form are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because name and form are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because name and form are void that bodhisattvas cannot be apprehended at the limit of the future, and because name and form are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because name and form are nonexistent that bodhisattvas cannot be apprehended in the middle, because name and form are emptiness that bodhisattvas cannot be apprehended in the middle, because name and form are void that bodhisattvas cannot be apprehended in the middle, and because name and form are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent name and form, name and form that are emptiness, void name and form, and name and form that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent name and form are not one thing, name and form that are emptiness another, void name and form another, name and form that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent name and form, name and form that are emptiness, void name and form, name and form that are without essential nature, bodhisattvas, [F.371.a] the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the six sense fields are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the six sense fields are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the six sense fields are void that bodhisattvas cannot be apprehended at the limit of the past, and because the six sense fields are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the six sense fields are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the six sense fields are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the six sense fields are void that bodhisattvas cannot be apprehended at the limit of the future, and because the six sense fields are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the six sense fields are nonexistent that bodhisattvas cannot be apprehended in the middle, because the six sense fields are emptiness that bodhisattvas cannot be apprehended in the middle, because the six sense fields are void that bodhisattvas cannot be apprehended in the middle, and because the six sense fields are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent six sense fields, the six sense fields that are emptiness, the void six sense fields, and the six sense fields that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, [F.371.b] and the middle is not apprehended. The nonexistent six sense fields are not one thing, the six sense fields that are emptiness another, the void six sense fields another, the six sense fields that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent six sense fields, the six sense fields that are emptiness, the void six sense fields, the six sense fields that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because sensory contact is void that bodhisattvas cannot be apprehended at the limit of the past, and because sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because sensory contact is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because sensory contact is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because sensory contact is void that bodhisattvas cannot be apprehended at the limit of the future, and because sensory contact is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because sensory contact is nonexistent that bodhisattvas cannot be apprehended in the middle, because sensory contact [F.372.a] is emptiness that bodhisattvas cannot be apprehended in the middle, because sensory contact is void that bodhisattvas cannot be apprehended in the middle, and because sensory contact is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent sensory contact, a sensory contact that is emptiness, a void sensory contact, and a sensory contact that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent sensory contact is not one thing, a sensory contact that is emptiness another, a void sensory contact another, a sensory contact that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent sensory contact, a sensory contact that is emptiness, a void sensory contact, a sensory contact that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because sensation is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because sensation is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because sensation is void that bodhisattvas cannot be apprehended at the limit of the past, and because sensation is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because sensation is nonexistent [F.372.b] that bodhisattvas cannot be apprehended at the limit of the future, because sensation is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because sensation is void that bodhisattvas cannot be apprehended at the limit of the future, and because sensation is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because sensation is nonexistent that bodhisattvas cannot be apprehended in the middle, because sensation is emptiness that bodhisattvas cannot be apprehended in the middle, because sensation is void that bodhisattvas cannot be apprehended in the middle, and because sensation is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent sensation, a sensation that is emptiness, a void sensation, and a sensation that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent sensation is not one thing, a sensation that is emptiness another, a void sensation another, a sensation that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent sensation, a sensation that is emptiness, a void sensation, a sensation that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable [F.373.a] Śāradvatīputra, it is because craving is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because craving is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because craving is void that bodhisattvas cannot be apprehended at the limit of the past, and because craving is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because craving is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because craving is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because craving is void that bodhisattvas cannot be apprehended at the limit of the future, and because craving is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because craving is nonexistent that bodhisattvas cannot be apprehended in the middle, because craving is emptiness that bodhisattvas cannot be apprehended in the middle, because craving is void that bodhisattvas cannot be apprehended in the middle, and because craving is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent craving, a craving that is emptiness, a void craving, and a craving that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent craving is not one thing, a craving that is emptiness another, a void craving another, a craving that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, [F.373.b] Venerable Śāradvatīputra, a nonexistent craving, a craving that is emptiness, a void craving, a craving that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because grasping is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because grasping is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because grasping is void that bodhisattvas cannot be apprehended at the limit of the past, and because grasping is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because grasping is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because grasping is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because grasping is void that bodhisattvas cannot be apprehended at the limit of the future, and because grasping is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because grasping is nonexistent that bodhisattvas cannot be apprehended in the middle, because grasping is emptiness that bodhisattvas cannot be apprehended in the middle, because grasping is void that bodhisattvas cannot be apprehended in the middle, and because grasping is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent grasping, a grasping that is emptiness, a void grasping, and a grasping that is without essential nature, [F.374.a] the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent grasping is not one thing, a grasping that is emptiness another, a void grasping another, a grasping that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent grasping, a grasping that is emptiness, a void grasping, a grasping that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the rebirth process is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the rebirth process is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the rebirth process is void that bodhisattvas cannot be apprehended at the limit of the past, and because the rebirth process is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the rebirth process is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the rebirth process is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the rebirth process is void that bodhisattvas cannot be apprehended at the limit of the future, and because the rebirth process is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the rebirth process is nonexistent that bodhisattvas [F.374.b] cannot be apprehended in the middle, because the rebirth process is emptiness that bodhisattvas cannot be apprehended in the middle, because the rebirth process is void that bodhisattvas cannot be apprehended in the middle, and because the rebirth process is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent rebirth process, a rebirth process that is emptiness, a void rebirth process, and a rebirth process that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent rebirth process is not one thing, a rebirth process that is emptiness another, a void rebirth process another, a rebirth process that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent rebirth process, a rebirth process that is emptiness, a void rebirth process, a rebirth process that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because birth is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because birth is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because birth is void that bodhisattvas cannot be apprehended at the limit of the past, and because birth is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because birth is nonexistent that [F.375.a] bodhisattvas cannot be apprehended at the limit of the future, because birth is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because birth is void that bodhisattvas cannot be apprehended at the limit of the future, and because birth is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because birth is nonexistent that bodhisattvas cannot be apprehended in the middle, because birth is emptiness that bodhisattvas cannot be apprehended in the middle, because birth is void that bodhisattvas cannot be apprehended in the middle, and because birth is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent birth, a birth that is emptiness, a void birth, and a birth that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent birth is not one thing, a birth that is emptiness another, a void birth another, a birth that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent birth, a birth that is emptiness, a void birth, a birth that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because [F.375.b] aging and death are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because aging and death are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because aging and death are void that bodhisattvas cannot be apprehended at the limit of the past, and because aging and death are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because aging and death are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because aging and death are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because aging and death are void that bodhisattvas cannot be apprehended at the limit of the future, and because aging and death are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because aging and death are nonexistent that bodhisattvas cannot be apprehended in the middle, because aging and death are emptiness that bodhisattvas cannot be apprehended in the middle, because aging and death are void that bodhisattvas cannot be apprehended in the middle, and because aging and death are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent aging and death, aging and death that are emptiness, void aging and death, and aging and death that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent aging and death are not one thing, aging and death that are emptiness another, void aging and death another, aging and death that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, [F.376.a] nonexistent aging and death, aging and death that are emptiness, void aging and death, aging and death that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the perfection of generosity is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of generosity is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of generosity is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of generosity is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of generosity is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of generosity is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of generosity is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of generosity is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of generosity is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of generosity is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of generosity is void that bodhisattvas cannot be apprehended in the middle, [F.376.b] and because the perfection of generosity is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of generosity, a perfection of generosity that is emptiness, a void perfection of generosity, and a perfection of generosity that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent perfection of generosity is not one thing, a perfection of generosity that is emptiness another, a void perfection of generosity another, a perfection of generosity that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent perfection of generosity, a perfection of generosity that is emptiness, a void perfection of generosity, a perfection of generosity that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the perfection of ethical discipline is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of ethical discipline is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of ethical discipline is void that bodhisattvas [F.377.a] cannot be apprehended at the limit of the past, and because the perfection of ethical discipline is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of ethical discipline is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of ethical discipline is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of ethical discipline is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of ethical discipline is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of ethical discipline is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of ethical discipline is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of ethical discipline is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of ethical discipline is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of ethical discipline, a perfection of ethical discipline that is emptiness, a void perfection of ethical discipline, and a perfection of ethical discipline that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent perfection of ethical discipline is not one thing, a perfection of ethical discipline that is emptiness another, a void perfection of ethical discipline another, a perfection [F.377.b] of ethical discipline that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent perfection of ethical discipline, a perfection of ethical discipline that is emptiness, a void perfection of ethical discipline, a perfection of ethical discipline that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the perfection of tolerance is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of tolerance is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of tolerance is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of tolerance is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of tolerance is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of tolerance is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of tolerance is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of tolerance is without essential nature that bodhisattvas cannot be apprehended at the limit [F.378.a] of the future. It is because the perfection of tolerance is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of tolerance is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of tolerance is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of tolerance is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of tolerance, a perfection of tolerance that is emptiness, a void perfection of tolerance, and a perfection of tolerance that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent perfection of tolerance is not one thing, a perfection of tolerance that is emptiness another, a void perfection of tolerance another, a perfection of tolerance that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent perfection of tolerance, a perfection of tolerance that is emptiness, a void perfection of tolerance, a perfection of tolerance that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all [F.378.b] of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the perfection of perseverance is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of perseverance is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of perseverance is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of perseverance is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of perseverance is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of perseverance is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of perseverance is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of perseverance is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of perseverance is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of perseverance is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of perseverance is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of perseverance is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of perseverance, a perfection of perseverance that is emptiness, a void perfection of perseverance, and a perfection of perseverance that is without essential nature, the limit of the past is not [F.379.a] apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent perfection of perseverance is not one thing, a perfection of perseverance that is emptiness another, a void perfection of perseverance another, a perfection of perseverance that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent perfection of perseverance, a perfection of perseverance that is emptiness, a void perfection of perseverance, a perfection of perseverance that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the perfection of meditative concentration is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of meditative concentration is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of meditative concentration is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of meditative concentration is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of meditative concentration is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of meditative concentration is emptiness that bodhisattvas [F.379.b] cannot be apprehended at the limit of the future, because the perfection of meditative concentration is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of meditative concentration is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of meditative concentration is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of meditative concentration is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of meditative concentration is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of meditative concentration is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent perfection of meditative concentration, a perfection of meditative concentration that is emptiness, a void perfection of meditative concentration, and a perfection of meditative concentration that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent perfection of meditative concentration is not one thing, a perfection of meditative concentration that is emptiness another, a void perfection of meditative concentration another, a perfection of meditative concentration that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent perfection of meditative concentration, a perfection of meditative concentration that is emptiness, a void perfection [F.380.a] of meditative concentration, a perfection of meditative concentration that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the perfection of wisdom is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of wisdom is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the perfection of wisdom is void that bodhisattvas cannot be apprehended at the limit of the past, and because the perfection of wisdom is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the perfection of wisdom is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of wisdom is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the perfection of wisdom is void that bodhisattvas cannot be apprehended at the limit of the future, and because the perfection of wisdom is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the perfection of wisdom is nonexistent that bodhisattvas cannot be apprehended in the middle, because the perfection of wisdom is emptiness that bodhisattvas cannot be apprehended in the middle, because the perfection of wisdom is void that bodhisattvas cannot be apprehended in the middle, and because the perfection of wisdom is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable [F.380.b] Śāradvatīputra, it is because in a nonexistent perfection of wisdom, a perfection of wisdom that is emptiness, a void perfection of wisdom, and a perfection of wisdom that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. A nonexistent perfection of wisdom is not one thing, a perfection of wisdom that is emptiness another, a void perfection of wisdom another, a perfection of wisdom that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, a nonexistent perfection of wisdom, a perfection of wisdom that is emptiness, a void perfection of wisdom, a perfection of wisdom that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two. [B26]

“Venerable Śāradvatīputra, it is because the emptiness of internal phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of internal phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of internal phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of internal phenomena is without essential nature that [F.381.a] bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of internal phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of internal phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of internal phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of internal phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of internal phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of internal phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of internal phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of internal phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of internal phenomena, the emptiness of internal phenomena that is emptiness, the void emptiness of internal phenomena, and the emptiness of internal phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of internal phenomena is not one thing, the emptiness of internal phenomena that is emptiness another, the void emptiness of internal phenomena another, the emptiness of internal phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of internal phenomena, the emptiness of internal phenomena that is emptiness, the void emptiness of internal phenomena, [F.381.b] the emptiness of internal phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of external phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of external phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of external phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of external phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of external phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of external phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of external phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of external phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of external phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of external phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of external phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of external phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of external phenomena, the emptiness of external phenomena that is emptiness, the void emptiness of external phenomena, and the emptiness of external phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent [F.382.a] emptiness of external phenomena is not one thing, the emptiness of external phenomena that is emptiness another, the void emptiness of external phenomena another, the emptiness of external phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of external phenomena, the emptiness of external phenomena that is emptiness, the void emptiness of external phenomena, the emptiness of external phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of external and internal phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of external and internal phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of external and internal phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of external and internal phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of external and internal phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of external and internal phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of external and internal phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of external and internal phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of external and internal phenomena is nonexistent that bodhisattvas [F.382.b] cannot be apprehended in the middle, because the emptiness of external and internal phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of external and internal phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of external and internal phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of external and internal phenomena, the emptiness of external and internal phenomena that is emptiness, the void emptiness of external and internal phenomena, and the emptiness of external and internal phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of external and internal phenomena is not one thing, the emptiness of external and internal phenomena that is emptiness another, the void emptiness of external and internal phenomena another, the emptiness of external and internal phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of external and internal phenomena, the emptiness of external and internal phenomena that is emptiness, the void emptiness of external and internal phenomena, the emptiness of external and internal phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of emptiness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of emptiness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of emptiness is void that bodhisattvas [F.383.a] cannot be apprehended at the limit of the past, and because the emptiness of emptiness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of emptiness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of emptiness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of emptiness is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of emptiness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of emptiness is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of emptiness is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of emptiness is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of emptiness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of emptiness, the emptiness of emptiness that is emptiness, the void emptiness of emptiness, and the emptiness of emptiness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of emptiness is not one thing, the emptiness of emptiness that is emptiness another, the void emptiness of emptiness another, the emptiness of emptiness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, [F.383.b] the nonexistent emptiness of emptiness, the emptiness of emptiness that is emptiness, the void emptiness of emptiness, the emptiness of emptiness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of great extent is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of great extent is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of great extent is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of great extent is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of great extent is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of great extent is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of great extent is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of great extent is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of great extent is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of great extent is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of great extent is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of great extent is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent [F.384.a] emptiness of great extent, the emptiness of great extent that is emptiness, the void emptiness of great extent, and the emptiness of great extent that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of great extent is not one thing, the emptiness of great extent that is emptiness another, the void emptiness of great extent another, the emptiness of great extent that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of great extent, the emptiness of great extent that is emptiness, the void emptiness of great extent, the emptiness of great extent that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of ultimate reality is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of ultimate reality is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of ultimate reality is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of ultimate reality is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of ultimate reality is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of ultimate reality is emptiness that bodhisattvas cannot be apprehended at the limit of the future, [F.384.b] because the emptiness of ultimate reality is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of ultimate reality is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of ultimate reality is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of ultimate reality is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of ultimate reality is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of ultimate reality is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of ultimate reality, the emptiness of ultimate reality that is emptiness, the void emptiness of ultimate reality, and the emptiness of ultimate reality that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of ultimate reality is not one thing, the emptiness of ultimate reality that is emptiness another, the void emptiness of ultimate reality another, the emptiness of ultimate reality that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of ultimate reality, the emptiness of ultimate reality that is emptiness, the void emptiness of ultimate reality, the emptiness of ultimate reality that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all [F.385.a] of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of conditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of conditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of conditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of conditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of conditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of conditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of conditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of conditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of conditioned phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of conditioned phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of conditioned phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of conditioned phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of conditioned phenomena, the emptiness of conditioned phenomena that is emptiness, the void emptiness of conditioned phenomena, and the emptiness of conditioned phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle [F.385.b] is not apprehended. The nonexistent emptiness of conditioned phenomena is not one thing, the emptiness of conditioned phenomena that is emptiness another, the void emptiness of conditioned phenomena another, the emptiness of conditioned phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of conditioned phenomena, the emptiness of conditioned phenomena that is emptiness, the void emptiness of conditioned phenomena, the emptiness of conditioned phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of unconditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of unconditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of unconditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of unconditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of unconditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of unconditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of unconditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of unconditioned phenomena is without essential nature [F.386.a] that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of unconditioned phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of unconditioned phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of unconditioned phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of unconditioned phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of unconditioned phenomena, the emptiness of unconditioned phenomena that is emptiness, the void emptiness of unconditioned phenomena, and the emptiness of unconditioned phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of unconditioned phenomena is not one thing, the emptiness of unconditioned phenomena that is emptiness another, the void emptiness of unconditioned phenomena another, the emptiness of unconditioned phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of unconditioned phenomena, the emptiness of unconditioned phenomena that is emptiness, the void emptiness of unconditioned phenomena, the emptiness of unconditioned phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are [F.386.b] without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of the unlimited is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of the unlimited is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of the unlimited is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of the unlimited is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of the unlimited is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of the unlimited is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of the unlimited is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of the unlimited is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of the unlimited is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of the unlimited is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of the unlimited is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of the unlimited is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of the unlimited, the emptiness of the unlimited that is emptiness, the void emptiness of the unlimited, and the emptiness of the unlimited that is [F.387.a] without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of the unlimited is not one thing, the emptiness of the unlimited that is emptiness another, the void emptiness of the unlimited another, the emptiness of the unlimited that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of the unlimited, the emptiness of the unlimited that is emptiness, the void emptiness of the unlimited, the emptiness of the unlimited that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of that which has neither beginning nor end is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which has neither beginning nor end is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which has neither beginning nor end is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of that which has neither beginning nor end is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of that which has neither beginning nor end is nonexistent [F.387.b] that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which has neither beginning nor end is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which has neither beginning nor end is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of that which has neither beginning nor end is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of that which has neither beginning nor end is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which has neither beginning nor end is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which has neither beginning nor end is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of that which has neither beginning nor end is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of that which has neither beginning nor end, the emptiness of that which has neither beginning nor end that is emptiness, the void emptiness of that which has neither beginning nor end, and the emptiness of that which has neither beginning nor end that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of that which has neither beginning nor end is not one thing, the emptiness of that which has neither beginning nor end that is emptiness another, the void emptiness of that which has neither beginning nor end another, the emptiness of that which has neither beginning nor end that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, [F.388.a] the nonexistent emptiness of that which has neither beginning nor end, the emptiness of that which has neither beginning nor end that is emptiness, the void emptiness of that which has neither beginning nor end, the emptiness of that which has neither beginning nor end that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of nonexclusion is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonexclusion is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonexclusion is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of nonexclusion is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of nonexclusion is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonexclusion is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonexclusion is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of nonexclusion is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of nonexclusion is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonexclusion is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonexclusion is void that bodhisattvas cannot be apprehended [F.388.b] in the middle, and because the emptiness of nonexclusion is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of nonexclusion, the emptiness of nonexclusion that is emptiness, the void emptiness of nonexclusion, and the emptiness of nonexclusion that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of nonexclusion is not one thing, the emptiness of nonexclusion that is emptiness another, the void emptiness of nonexclusion another, the emptiness of nonexclusion that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of nonexclusion, the emptiness of nonexclusion that is emptiness, the void emptiness of nonexclusion, the emptiness of nonexclusion that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of inherent nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of inherent nature is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of inherent nature is void that bodhisattvas cannot be apprehended at the limit of the past, and [F.389.a] because the emptiness of inherent nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of inherent nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of inherent nature is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of inherent nature is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of inherent nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of inherent nature is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of inherent nature is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of inherent nature is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of inherent nature is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of inherent nature, the emptiness of inherent nature that is emptiness, the void emptiness of inherent nature, and the emptiness of inherent nature that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of inherent nature is not one thing, the emptiness of inherent nature that is emptiness another, the void emptiness of inherent nature another, the emptiness of inherent nature that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of inherent nature, the emptiness [F.389.b] of an inherent nature that is emptiness, the void emptiness of inherent nature, the emptiness of inherent nature that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of all phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of all phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of all phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of all phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of all phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of all phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of all phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of all phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of all phenomena is nonexistent that bodhisattvas [F.390.a] cannot be apprehended in the middle, because the emptiness of all phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of all phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of all phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of all phenomena, the emptiness of all phenomena that is emptiness, the void emptiness of all phenomena, and the emptiness of all phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of all phenomena is not one thing, the emptiness of all phenomena that is emptiness another, the void emptiness of all phenomena another, the emptiness of all phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of all phenomena, the emptiness of all phenomena that is emptiness, the void emptiness of all phenomena, the emptiness of all phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of intrinsic defining characteristics is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of intrinsic defining characteristics is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of intrinsic defining characteristics is void that bodhisattvas [F.390.b] cannot be apprehended at the limit of the past, and because the emptiness of intrinsic defining characteristics is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of intrinsic defining characteristics is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of intrinsic defining characteristics is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of intrinsic defining characteristics is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of intrinsic defining characteristics is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of intrinsic defining characteristics is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of intrinsic defining characteristics is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of intrinsic defining characteristics is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of intrinsic defining characteristics is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of intrinsic defining characteristics, the emptiness of intrinsic defining characteristics that is emptiness, the void emptiness of intrinsic defining characteristics, and the emptiness of intrinsic defining characteristics that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of intrinsic defining characteristics is not one thing, the emptiness of intrinsic defining characteristics that is emptiness another, the void emptiness of intrinsic defining characteristics another, the emptiness of intrinsic defining characteristics that is without essential nature another, and bodhisattvas yet another, [F.391.a] or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of intrinsic defining characteristics, the emptiness of intrinsic defining characteristics that is emptiness, the void emptiness of intrinsic defining characteristics, the emptiness of intrinsic defining characteristics that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of that which cannot be apprehended is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which cannot be apprehended is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which cannot be apprehended is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of that which cannot be apprehended is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of that which cannot be apprehended is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which cannot be apprehended is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which cannot be apprehended is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of that which cannot be apprehended is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of that which cannot be apprehended is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which cannot be apprehended is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which cannot be apprehended is void that bodhisattvas cannot be apprehended [F.391.b] in the middle, and because the emptiness of that which cannot be apprehended is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of that which cannot be apprehended, the emptiness of that which cannot be apprehended that is emptiness, the void emptiness of that which cannot be apprehended, and the emptiness of that which cannot be apprehended that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of that which cannot be apprehended is not one thing, the emptiness of that which cannot be apprehended that is emptiness another, the void emptiness of that which cannot be apprehended another, the emptiness of that which cannot be apprehended that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of that which cannot be apprehended, the emptiness of that which cannot be apprehended that is emptiness, the void emptiness of that which cannot be apprehended, the emptiness of that which cannot be apprehended that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit [F.392.a] of the past, because the emptiness of nonentities is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonentities is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of nonentities is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonentities is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonentities is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of nonentities is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of nonentities, the emptiness of nonentities that is emptiness, the void emptiness of nonentities, and the emptiness of nonentities that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of nonentities is not one thing, the emptiness of nonentities that is emptiness another, the void emptiness of nonentities another, the emptiness of nonentities [F.392.b] that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of nonentities, the emptiness of nonentities that is emptiness, the void emptiness of nonentities, the emptiness of nonentities that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of essential nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of essential nature is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of essential nature is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of essential nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of essential nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of essential nature is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of essential nature is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of essential nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of essential nature is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of essential nature is emptiness [F.393.a] that bodhisattvas cannot be apprehended in the middle, because the emptiness of essential nature is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of essential nature is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of essential nature, the emptiness of essential nature that is emptiness, the void emptiness of essential nature, and the emptiness of essential nature that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of essential nature is not one thing, the emptiness of essential nature that is emptiness another, the void emptiness of essential nature another, the emptiness of essential nature that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of essential nature, the emptiness of essential nature that is emptiness, the void emptiness of essential nature, the emptiness of essential nature that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the emptiness of an essential nature of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of an essential nature of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of an essential nature of nonentities is void [F.393.b] that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of an essential nature of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of an essential nature of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of an essential nature of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of an essential nature of nonentities is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of an essential nature of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of an essential nature of nonentities is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of an essential nature of nonentities is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of an essential nature of nonentities is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of an essential nature of nonentities is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of an essential nature of nonentities, the emptiness of an essential nature of nonentities that is emptiness, the void emptiness of an essential nature of nonentities, and the emptiness of an essential nature of nonentities that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of an essential nature of nonentities is not one thing, the emptiness of an essential nature of nonentities that is emptiness another, [F.394.a] the void emptiness of an essential nature of nonentities another, the emptiness of an essential nature of nonentities that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of an essential nature of nonentities, the emptiness of an essential nature of nonentities that is emptiness, the void emptiness of an essential nature of nonentities, the emptiness of an essential nature of nonentities that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two. [V17] [F.1.b] [B1]

“Venerable Śāradvatīputra, it is because the applications of mindfulness are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the applications of mindfulness are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the applications of mindfulness are void that bodhisattvas cannot be apprehended at the limit of the past, and because the applications of mindfulness are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the applications of mindfulness are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the applications of mindfulness are emptiness that bodhisattvas cannot be apprehended at the limit of the future, [F.2.a] because the applications of mindfulness are void that bodhisattvas cannot be apprehended at the limit of the future, and because the applications of mindfulness are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the applications of mindfulness are nonexistent that bodhisattvas cannot be apprehended in the middle, because the applications of mindfulness are emptiness that bodhisattvas cannot be apprehended in the middle, because the applications of mindfulness are void that bodhisattvas cannot be apprehended in the middle, and because the applications of mindfulness are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent applications of mindfulness, applications of mindfulness that are emptiness, void applications of mindfulness, and applications of mindfulness that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent applications of mindfulness are not one thing, applications of mindfulness that are emptiness another, void applications [F.2.b] of mindfulness another, applications of mindfulness that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent applications of mindfulness, applications of mindfulness that are emptiness, void applications of mindfulness, applications of mindfulness that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the correct exertions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the correct exertions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the correct exertions are void that bodhisattvas cannot be apprehended at the limit of the past, and because the correct exertions are without [F.3.a] essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the correct exertions are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the correct exertions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the correct exertions are void that bodhisattvas cannot be apprehended at the limit of the future, and because the correct exertions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the correct exertions are nonexistent that bodhisattvas cannot be apprehended in the middle, because the correct exertions are emptiness that bodhisattvas cannot be apprehended in the middle, because the correct exertions are void that bodhisattvas cannot be apprehended in the middle, and because the correct exertions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent correct exertions, correct exertions that are emptiness, void correct exertions, and correct exertions that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent correct exertions are not one thing, correct exertions that are emptiness another, void [F.3.b] correct exertions another, correct exertions that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent correct exertions, correct exertions that are emptiness, void correct exertions, correct exertions that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the supports for miraculous ability are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the supports for miraculous ability are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the supports for miraculous ability are void that bodhisattvas cannot be apprehended at the limit of the past, and because the supports for miraculous ability are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the supports for miraculous ability are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the supports for miraculous ability are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the supports for miraculous ability are void that bodhisattvas cannot be apprehended at the limit of the future, and because the supports for miraculous ability are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the supports for miraculous ability are nonexistent that bodhisattvas cannot be apprehended in the middle, because the supports for miraculous ability are emptiness that bodhisattvas cannot be apprehended [F.4.a] in the middle, because the supports for miraculous ability are void that bodhisattvas cannot be apprehended in the middle, and because the supports for miraculous ability are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent supports for miraculous ability, supports for miraculous ability that are emptiness, void supports for miraculous ability, and supports for miraculous ability that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent supports for miraculous ability are not one thing, supports for miraculous ability that are emptiness another, void supports for miraculous ability another, supports for miraculous ability that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent supports for miraculous ability, supports for miraculous ability that are emptiness, void supports for miraculous ability, supports for miraculous ability that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the faculties are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the faculties are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the faculties are void that bodhisattvas cannot be apprehended at the limit of the past, and because the faculties are without essential nature [F.4.b] that bodhisattvas cannot be apprehended at the limit of the past. It is because the faculties are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the faculties are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the faculties are void that bodhisattvas cannot be apprehended at the limit of the future, and because the faculties are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the faculties are nonexistent that bodhisattvas cannot be apprehended in the middle, because the faculties are emptiness that bodhisattvas cannot be apprehended in the middle, because the faculties are void that bodhisattvas cannot be apprehended in the middle, and because the faculties are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent faculties, faculties that are emptiness, void faculties, and faculties that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent faculties are not one thing, faculties that are emptiness another, void faculties another, faculties that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent faculties, faculties that are emptiness, void faculties, faculties that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are [F.5.a] without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the powers are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the powers are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the powers are void that bodhisattvas cannot be apprehended at the limit of the past, and because the powers are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the powers are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the powers are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the powers are void that bodhisattvas cannot be apprehended at the limit of the future, and because the powers are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the powers are nonexistent that bodhisattvas cannot be apprehended in the middle, because the powers are emptiness that bodhisattvas cannot be apprehended in the middle, because the powers are void that bodhisattvas cannot be apprehended in the middle, and because the powers are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent powers, powers that are emptiness, void powers, and powers that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent powers are not one thing, powers that are emptiness another, void powers another, powers that are without essential nature another, and bodhisattvas yet another, or the limit of the past [F.5.b] one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent powers, powers that are emptiness, void powers, powers that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the branches of enlightenment are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the branches of enlightenment are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the branches of enlightenment are void that bodhisattvas cannot be apprehended at the limit of the past, and because the branches of enlightenment are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the branches of enlightenment are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the branches of enlightenment are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the branches of enlightenment are void that bodhisattvas cannot be apprehended at the limit of the future, and because the branches of enlightenment are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the branches of enlightenment are nonexistent that bodhisattvas cannot be apprehended in the middle, because the branches of enlightenment are emptiness that bodhisattvas cannot be apprehended in the middle, because the branches of enlightenment are void that bodhisattvas cannot be apprehended in the middle, and [F.6.a] because the branches of enlightenment are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent branches of enlightenment, branches of enlightenment that are emptiness, void branches of enlightenment, and branches of enlightenment that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent branches of enlightenment are not one thing, branches of enlightenment that are emptiness another, void branches of enlightenment another, branches of enlightenment that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent branches of enlightenment, branches of enlightenment that are emptiness, void branches of enlightenment, branches of enlightenment that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the noble eightfold path is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the noble eightfold path is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the noble eightfold path is void that bodhisattvas cannot be apprehended at the limit of the past, and because the noble eightfold path is without essential nature [F.6.b] that bodhisattvas cannot be apprehended at the limit of the past. It is because the noble eightfold path is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the noble eightfold path is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the noble eightfold path is void that bodhisattvas cannot be apprehended at the limit of the future, and because the noble eightfold path is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the noble eightfold path is nonexistent that bodhisattvas cannot be apprehended in the middle, because the noble eightfold path is emptiness that bodhisattvas cannot be apprehended in the middle, because the noble eightfold path is void that bodhisattvas cannot be apprehended in the middle, and because the noble eightfold path is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent noble eightfold path, the noble eightfold path that is emptiness, the void noble eightfold path, and the noble eightfold path that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent noble eightfold path is not one thing, the noble eightfold path that is emptiness another, the void noble eightfold path another, the noble eightfold path that is without essential nature another, and bodhisattvas yet another, [F.7.a] or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent noble eightfold path, the noble eightfold path that is emptiness, the void noble eightfold path, the noble eightfold path that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the truths of the noble ones are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the truths of the noble ones are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the truths of the noble ones are void that bodhisattvas cannot be apprehended at the limit of the past, and because the truths of the noble ones are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the truths of the noble ones are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the truths of the noble ones are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the truths of the noble ones are void that bodhisattvas cannot be apprehended at the limit of the future, and because the truths of the noble ones are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the truths of the noble ones are nonexistent that [F.7.b] bodhisattvas cannot be apprehended in the middle, because the truths of the noble ones are emptiness that bodhisattvas cannot be apprehended in the middle, because the truths of the noble ones are void that bodhisattvas cannot be apprehended in the middle, and because the truths of the noble ones are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent truths of the noble ones, truths of the noble ones that are emptiness, void truths of the noble ones, and truths of the noble ones that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent truths of the noble ones are not one thing, truths of the noble ones that are emptiness another, void truths of the noble ones another, truths of the noble ones that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent truths of the noble ones, truths of the noble ones that are emptiness, void truths of the noble ones, truths of the noble ones that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the meditative concentrations are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because [F.8.a] the meditative concentrations are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the meditative concentrations are void that bodhisattvas cannot be apprehended at the limit of the past, and because the meditative concentrations are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the meditative concentrations are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the meditative concentrations are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the meditative concentrations are void that bodhisattvas cannot be apprehended at the limit of the future, and because the meditative concentrations are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the meditative concentrations are nonexistent that bodhisattvas cannot be apprehended in the middle, because the meditative concentrations are emptiness that bodhisattvas cannot be apprehended in the middle, because the meditative concentrations are void that bodhisattvas cannot be apprehended in the middle, and because the meditative concentrations are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent meditative concentrations, meditative concentrations that are emptiness, void meditative concentrations, and meditative concentrations that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent meditative concentrations are not one thing, meditative concentrations that are emptiness another, void meditative concentrations another, meditative concentrations that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle [F.8.b] yet another. So, Venerable Śāradvatīputra, nonexistent meditative concentrations, meditative concentrations that are emptiness, void meditative concentrations, meditative concentrations that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.

“Venerable Śāradvatīputra, it is because the immeasurable attitudes are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the immeasurable attitudes are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the immeasurable attitudes are void that bodhisattvas cannot be apprehended at the limit of the past, and because the immeasurable attitudes are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the immeasurable attitudes are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the immeasurable attitudes are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the immeasurable attitudes are void that bodhisattvas cannot be apprehended at the limit of the future, and because the immeasurable attitudes are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the immeasurable attitudes are nonexistent that bodhisattvas cannot be apprehended in the middle, because the immeasurable attitudes are emptiness that bodhisattvas cannot be apprehended in the middle, because the immeasurable attitudes are void that bodhisattvas cannot be apprehended in the middle, and because the immeasurable attitudes are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent immeasurable attitudes, immeasurable attitudes that are emptiness, void [F.9.a] immeasurable attitudes, and immeasurable attitudes that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent immeasurable attitudes are not one thing, immeasurable attitudes that are emptiness another, void immeasurable attitudes another, immeasurable attitudes that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent immeasurable attitudes, immeasurable attitudes that are emptiness, void immeasurable attitudes, immeasurable attitudes that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle‍—all of these‍—are without duality and cannot be divided into two.