The Perfection of Wisdom in One Hundred Thousand Lines

“Venerable 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, 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, 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 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 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 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, 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, 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 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 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 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 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 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 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 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 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.

“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 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, 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 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 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.