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