“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 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 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 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 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 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 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 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.
“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 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 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 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, 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 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 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 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 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, 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 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 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, 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, 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 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—all of these—are without duality and cannot be divided into two.