“Venerable Śāradvatīputra, it is because the emptiness of emptiness is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of emptiness is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of emptiness is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of emptiness is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of emptiness is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of emptiness is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of emptiness is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of emptiness is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of emptiness is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of emptiness is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of emptiness is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of emptiness is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of emptiness, the emptiness of emptiness that is emptiness, the void emptiness of emptiness, and the emptiness of emptiness that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of emptiness is not one thing, the emptiness of emptiness that is emptiness another, the void emptiness of emptiness another, the emptiness of emptiness that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of emptiness, the emptiness of emptiness that is emptiness, the void emptiness of emptiness, the emptiness of emptiness that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of great extent is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of great extent is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of great extent is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of great extent is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of great extent is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of great extent is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of great extent is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of great extent is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of great extent is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of great extent is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of great extent is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of great extent is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of great extent, the emptiness of great extent that is emptiness, the void emptiness of great extent, and the emptiness of great extent that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of great extent is not one thing, the emptiness of great extent that is emptiness another, the void emptiness of great extent another, the emptiness of great extent that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of great extent, the emptiness of great extent that is emptiness, the void emptiness of great extent, the emptiness of great extent that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of ultimate reality is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of ultimate reality is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of ultimate reality is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of ultimate reality is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of ultimate reality is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of ultimate reality is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of ultimate reality is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of ultimate reality is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of ultimate reality is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of ultimate reality is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of ultimate reality is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of ultimate reality is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of ultimate reality, the emptiness of ultimate reality that is emptiness, the void emptiness of ultimate reality, and the emptiness of ultimate reality that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of ultimate reality is not one thing, the emptiness of ultimate reality that is emptiness another, the void emptiness of ultimate reality another, the emptiness of ultimate reality that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of ultimate reality, the emptiness of ultimate reality that is emptiness, the void emptiness of ultimate reality, the emptiness of ultimate reality that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of conditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of conditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of conditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of conditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of conditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of conditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of conditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of conditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of conditioned phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of conditioned phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of conditioned phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of conditioned phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of conditioned phenomena, the emptiness of conditioned phenomena that is emptiness, the void emptiness of conditioned phenomena, and the emptiness of conditioned phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of conditioned phenomena is not one thing, the emptiness of conditioned phenomena that is emptiness another, the void emptiness of conditioned phenomena another, the emptiness of conditioned phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of conditioned phenomena, the emptiness of conditioned phenomena that is emptiness, the void emptiness of conditioned phenomena, the emptiness of conditioned phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of unconditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of unconditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of unconditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of unconditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of unconditioned phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of unconditioned phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of unconditioned phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of unconditioned phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of unconditioned phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of unconditioned phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of unconditioned phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of unconditioned phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of unconditioned phenomena, the emptiness of unconditioned phenomena that is emptiness, the void emptiness of unconditioned phenomena, and the emptiness of unconditioned phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of unconditioned phenomena is not one thing, the emptiness of unconditioned phenomena that is emptiness another, the void emptiness of unconditioned phenomena another, the emptiness of unconditioned phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of unconditioned phenomena, the emptiness of unconditioned phenomena that is emptiness, the void emptiness of unconditioned phenomena, the emptiness of unconditioned phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of the unlimited is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of the unlimited is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of the unlimited is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of the unlimited is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of the unlimited is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of the unlimited is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of the unlimited is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of the unlimited is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of the unlimited is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of the unlimited is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of the unlimited is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of the unlimited is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of the unlimited, the emptiness of the unlimited that is emptiness, the void emptiness of the unlimited, and the emptiness of the unlimited that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of the unlimited is not one thing, the emptiness of the unlimited that is emptiness another, the void emptiness of the unlimited another, the emptiness of the unlimited that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of the unlimited, the emptiness of the unlimited that is emptiness, the void emptiness of the unlimited, the emptiness of the unlimited that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of that which has neither beginning nor end is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which has neither beginning nor end is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which has neither beginning nor end is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of that which has neither beginning nor end is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of that which has neither beginning nor end is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which has neither beginning nor end is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which has neither beginning nor end is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of that which has neither beginning nor end is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of that which has neither beginning nor end is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which has neither beginning nor end is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which has neither beginning nor end is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of that which has neither beginning nor end is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of that which has neither beginning nor end, the emptiness of that which has neither beginning nor end that is emptiness, the void emptiness of that which has neither beginning nor end, and the emptiness of that which has neither beginning nor end that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of that which has neither beginning nor end is not one thing, the emptiness of that which has neither beginning nor end that is emptiness another, the void emptiness of that which has neither beginning nor end another, the emptiness of that which has neither beginning nor end that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of that which has neither beginning nor end, the emptiness of that which has neither beginning nor end that is emptiness, the void emptiness of that which has neither beginning nor end, the emptiness of that which has neither beginning nor end that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of nonexclusion is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonexclusion is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonexclusion is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of nonexclusion is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of nonexclusion is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonexclusion is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonexclusion is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of nonexclusion is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of nonexclusion is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonexclusion is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonexclusion is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of nonexclusion is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of nonexclusion, the emptiness of nonexclusion that is emptiness, the void emptiness of nonexclusion, and the emptiness of nonexclusion that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of nonexclusion is not one thing, the emptiness of nonexclusion that is emptiness another, the void emptiness of nonexclusion another, the emptiness of nonexclusion that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of nonexclusion, the emptiness of nonexclusion that is emptiness, the void emptiness of nonexclusion, the emptiness of nonexclusion that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of inherent nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of inherent nature is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of inherent nature is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of inherent nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of inherent nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of inherent nature is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of inherent nature is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of inherent nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of inherent nature is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of inherent nature is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of inherent nature is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of inherent nature is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of inherent nature, the emptiness of inherent nature that is emptiness, the void emptiness of inherent nature, and the emptiness of inherent nature that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of inherent nature is not one thing, the emptiness of inherent nature that is emptiness another, the void emptiness of inherent nature another, the emptiness of inherent nature that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of inherent nature, the emptiness of an inherent nature that is emptiness, the void emptiness of inherent nature, the emptiness of inherent nature that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of all phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of all phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of all phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of all phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of all phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of all phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of all phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of all phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of all phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of all phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of all phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of all phenomena is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of all phenomena, the emptiness of all phenomena that is emptiness, the void emptiness of all phenomena, and the emptiness of all phenomena that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of all phenomena is not one thing, the emptiness of all phenomena that is emptiness another, the void emptiness of all phenomena another, the emptiness of all phenomena that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of all phenomena, the emptiness of all phenomena that is emptiness, the void emptiness of all phenomena, the emptiness of all phenomena that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of intrinsic defining characteristics is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of intrinsic defining characteristics is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of intrinsic defining characteristics is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of intrinsic defining characteristics is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of intrinsic defining characteristics is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of intrinsic defining characteristics is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of intrinsic defining characteristics is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of intrinsic defining characteristics is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of intrinsic defining characteristics is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of intrinsic defining characteristics is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of intrinsic defining characteristics is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of intrinsic defining characteristics is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of intrinsic defining characteristics, the emptiness of intrinsic defining characteristics that is emptiness, the void emptiness of intrinsic defining characteristics, and the emptiness of intrinsic defining characteristics that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of intrinsic defining characteristics is not one thing, the emptiness of intrinsic defining characteristics that is emptiness another, the void emptiness of intrinsic defining characteristics another, the emptiness of intrinsic defining characteristics that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of intrinsic defining characteristics, the emptiness of intrinsic defining characteristics that is emptiness, the void emptiness of intrinsic defining characteristics, the emptiness of intrinsic defining characteristics that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of that which cannot be apprehended is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which cannot be apprehended is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of that which cannot be apprehended is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of that which cannot be apprehended is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of that which cannot be apprehended is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which cannot be apprehended is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of that which cannot be apprehended is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of that which cannot be apprehended is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of that which cannot be apprehended is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which cannot be apprehended is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of that which cannot be apprehended is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of that which cannot be apprehended is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of that which cannot be apprehended, the emptiness of that which cannot be apprehended that is emptiness, the void emptiness of that which cannot be apprehended, and the emptiness of that which cannot be apprehended that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of that which cannot be apprehended is not one thing, the emptiness of that which cannot be apprehended that is emptiness another, the void emptiness of that which cannot be apprehended another, the emptiness of that which cannot be apprehended that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of that which cannot be apprehended, the emptiness of that which cannot be apprehended that is emptiness, the void emptiness of that which cannot be apprehended, the emptiness of that which cannot be apprehended that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of nonentities is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of nonentities is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of nonentities is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonentities is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of nonentities is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of nonentities is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of nonentities, the emptiness of nonentities that is emptiness, the void emptiness of nonentities, and the emptiness of nonentities that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of nonentities is not one thing, the emptiness of nonentities that is emptiness another, the void emptiness of nonentities another, the emptiness of nonentities that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of nonentities, the emptiness of nonentities that is emptiness, the void emptiness of nonentities, the emptiness of nonentities that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.