“Venerable Śāradvatīputra, it is because the emptiness of essential nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of essential nature is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of essential nature is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of essential nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of essential nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of essential nature is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of essential nature is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of essential nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of essential nature is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of essential nature is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of essential nature is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of essential nature is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of essential nature, the emptiness of essential nature that is emptiness, the void emptiness of essential nature, and the emptiness of essential nature that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of essential nature is not one thing, the emptiness of essential nature that is emptiness another, the void emptiness of essential nature another, the emptiness of essential nature that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of essential nature, the emptiness of essential nature that is emptiness, the void emptiness of essential nature, the emptiness of essential nature that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the emptiness of an essential nature of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of an essential nature of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the emptiness of an essential nature of nonentities is void that bodhisattvas cannot be apprehended at the limit of the past, and because the emptiness of an essential nature of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness of an essential nature of nonentities is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of an essential nature of nonentities is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the emptiness of an essential nature of nonentities is void that bodhisattvas cannot be apprehended at the limit of the future, and because the emptiness of an essential nature of nonentities is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness of an essential nature of nonentities is nonexistent that bodhisattvas cannot be apprehended in the middle, because the emptiness of an essential nature of nonentities is emptiness that bodhisattvas cannot be apprehended in the middle, because the emptiness of an essential nature of nonentities is void that bodhisattvas cannot be apprehended in the middle, and because the emptiness of an essential nature of nonentities is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent emptiness of an essential nature of nonentities, the emptiness of an essential nature of nonentities that is emptiness, the void emptiness of an essential nature of nonentities, and the emptiness of an essential nature of nonentities that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent emptiness of an essential nature of nonentities is not one thing, the emptiness of an essential nature of nonentities that is emptiness another, the void emptiness of an essential nature of nonentities another, the emptiness of an essential nature of nonentities that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent emptiness of an essential nature of nonentities, the emptiness of an essential nature of nonentities that is emptiness, the void emptiness of an essential nature of nonentities, the emptiness of an essential nature of nonentities that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the applications of mindfulness are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the applications of mindfulness are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the applications of mindfulness are void that bodhisattvas cannot be apprehended at the limit of the past, and because the applications of mindfulness are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the applications of mindfulness are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the applications of mindfulness are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the applications of mindfulness are void that bodhisattvas cannot be apprehended at the limit of the future, and because the applications of mindfulness are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the applications of mindfulness are nonexistent that bodhisattvas cannot be apprehended in the middle, because the applications of mindfulness are emptiness that bodhisattvas cannot be apprehended in the middle, because the applications of mindfulness are void that bodhisattvas cannot be apprehended in the middle, and because the applications of mindfulness are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent applications of mindfulness, applications of mindfulness that are emptiness, void applications of mindfulness, and applications of mindfulness that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent applications of mindfulness are not one thing, applications of mindfulness that are emptiness another, void applications of mindfulness another, applications of mindfulness that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent applications of mindfulness, applications of mindfulness that are emptiness, void applications of mindfulness, applications of mindfulness that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the correct exertions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the correct exertions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the correct exertions are void that bodhisattvas cannot be apprehended at the limit of the past, and because the correct exertions are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the correct exertions are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the correct exertions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the correct exertions are void that bodhisattvas cannot be apprehended at the limit of the future, and because the correct exertions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the correct exertions are nonexistent that bodhisattvas cannot be apprehended in the middle, because the correct exertions are emptiness that bodhisattvas cannot be apprehended in the middle, because the correct exertions are void that bodhisattvas cannot be apprehended in the middle, and because the correct exertions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent correct exertions, correct exertions that are emptiness, void correct exertions, and correct exertions that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent correct exertions are not one thing, correct exertions that are emptiness another, void correct exertions another, correct exertions that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent correct exertions, correct exertions that are emptiness, void correct exertions, correct exertions that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the supports for miraculous ability are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the supports for miraculous ability are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the supports for miraculous ability are void that bodhisattvas cannot be apprehended at the limit of the past, and because the supports for miraculous ability are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the supports for miraculous ability are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the supports for miraculous ability are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the supports for miraculous ability are void that bodhisattvas cannot be apprehended at the limit of the future, and because the supports for miraculous ability are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the supports for miraculous ability are nonexistent that bodhisattvas cannot be apprehended in the middle, because the supports for miraculous ability are emptiness that bodhisattvas cannot be apprehended in the middle, because the supports for miraculous ability are void that bodhisattvas cannot be apprehended in the middle, and because the supports for miraculous ability are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent supports for miraculous ability, supports for miraculous ability that are emptiness, void supports for miraculous ability, and supports for miraculous ability that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent supports for miraculous ability are not one thing, supports for miraculous ability that are emptiness another, void supports for miraculous ability another, supports for miraculous ability that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent supports for miraculous ability, supports for miraculous ability that are emptiness, void supports for miraculous ability, supports for miraculous ability that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the faculties are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the faculties are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the faculties are void that bodhisattvas cannot be apprehended at the limit of the past, and because the faculties are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the faculties are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the faculties are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the faculties are void that bodhisattvas cannot be apprehended at the limit of the future, and because the faculties are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the faculties are nonexistent that bodhisattvas cannot be apprehended in the middle, because the faculties are emptiness that bodhisattvas cannot be apprehended in the middle, because the faculties are void that bodhisattvas cannot be apprehended in the middle, and because the faculties are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent faculties, faculties that are emptiness, void faculties, and faculties that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent faculties are not one thing, faculties that are emptiness another, void faculties another, faculties that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent faculties, faculties that are emptiness, void faculties, faculties that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the powers are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the powers are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the powers are void that bodhisattvas cannot be apprehended at the limit of the past, and because the powers are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the powers are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the powers are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the powers are void that bodhisattvas cannot be apprehended at the limit of the future, and because the powers are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the powers are nonexistent that bodhisattvas cannot be apprehended in the middle, because the powers are emptiness that bodhisattvas cannot be apprehended in the middle, because the powers are void that bodhisattvas cannot be apprehended in the middle, and because the powers are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent powers, powers that are emptiness, void powers, and powers that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent powers are not one thing, powers that are emptiness another, void powers another, powers that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent powers, powers that are emptiness, void powers, powers that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the branches of enlightenment are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the branches of enlightenment are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the branches of enlightenment are void that bodhisattvas cannot be apprehended at the limit of the past, and because the branches of enlightenment are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the branches of enlightenment are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the branches of enlightenment are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the branches of enlightenment are void that bodhisattvas cannot be apprehended at the limit of the future, and because the branches of enlightenment are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the branches of enlightenment are nonexistent that bodhisattvas cannot be apprehended in the middle, because the branches of enlightenment are emptiness that bodhisattvas cannot be apprehended in the middle, because the branches of enlightenment are void that bodhisattvas cannot be apprehended in the middle, and because the branches of enlightenment are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent branches of enlightenment, branches of enlightenment that are emptiness, void branches of enlightenment, and branches of enlightenment that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent branches of enlightenment are not one thing, branches of enlightenment that are emptiness another, void branches of enlightenment another, branches of enlightenment that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent branches of enlightenment, branches of enlightenment that are emptiness, void branches of enlightenment, branches of enlightenment that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the noble eightfold path is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the noble eightfold path is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the noble eightfold path is void that bodhisattvas cannot be apprehended at the limit of the past, and because the noble eightfold path is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the noble eightfold path is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the noble eightfold path is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the noble eightfold path is void that bodhisattvas cannot be apprehended at the limit of the future, and because the noble eightfold path is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the noble eightfold path is nonexistent that bodhisattvas cannot be apprehended in the middle, because the noble eightfold path is emptiness that bodhisattvas cannot be apprehended in the middle, because the noble eightfold path is void that bodhisattvas cannot be apprehended in the middle, and because the noble eightfold path is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the nonexistent noble eightfold path, the noble eightfold path that is emptiness, the void noble eightfold path, and the noble eightfold path that is without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. The nonexistent noble eightfold path is not one thing, the noble eightfold path that is emptiness another, the void noble eightfold path another, the noble eightfold path that is without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, the nonexistent noble eightfold path, the noble eightfold path that is emptiness, the void noble eightfold path, the noble eightfold path that is without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the truths of the noble ones are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the truths of the noble ones are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the truths of the noble ones are void that bodhisattvas cannot be apprehended at the limit of the past, and because the truths of the noble ones are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the truths of the noble ones are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the truths of the noble ones are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the truths of the noble ones are void that bodhisattvas cannot be apprehended at the limit of the future, and because the truths of the noble ones are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the truths of the noble ones are nonexistent that bodhisattvas cannot be apprehended in the middle, because the truths of the noble ones are emptiness that bodhisattvas cannot be apprehended in the middle, because the truths of the noble ones are void that bodhisattvas cannot be apprehended in the middle, and because the truths of the noble ones are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent truths of the noble ones, truths of the noble ones that are emptiness, void truths of the noble ones, and truths of the noble ones that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent truths of the noble ones are not one thing, truths of the noble ones that are emptiness another, void truths of the noble ones another, truths of the noble ones that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent truths of the noble ones, truths of the noble ones that are emptiness, void truths of the noble ones, truths of the noble ones that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the meditative concentrations are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the meditative concentrations are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the meditative concentrations are void that bodhisattvas cannot be apprehended at the limit of the past, and because the meditative concentrations are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the meditative concentrations are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the meditative concentrations are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the meditative concentrations are void that bodhisattvas cannot be apprehended at the limit of the future, and because the meditative concentrations are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the meditative concentrations are nonexistent that bodhisattvas cannot be apprehended in the middle, because the meditative concentrations are emptiness that bodhisattvas cannot be apprehended in the middle, because the meditative concentrations are void that bodhisattvas cannot be apprehended in the middle, and because the meditative concentrations are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent meditative concentrations, meditative concentrations that are emptiness, void meditative concentrations, and meditative concentrations that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent meditative concentrations are not one thing, meditative concentrations that are emptiness another, void meditative concentrations another, meditative concentrations that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent meditative concentrations, meditative concentrations that are emptiness, void meditative concentrations, meditative concentrations that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the immeasurable attitudes are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the immeasurable attitudes are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the immeasurable attitudes are void that bodhisattvas cannot be apprehended at the limit of the past, and because the immeasurable attitudes are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the immeasurable attitudes are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the immeasurable attitudes are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the immeasurable attitudes are void that bodhisattvas cannot be apprehended at the limit of the future, and because the immeasurable attitudes are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the immeasurable attitudes are nonexistent that bodhisattvas cannot be apprehended in the middle, because the immeasurable attitudes are emptiness that bodhisattvas cannot be apprehended in the middle, because the immeasurable attitudes are void that bodhisattvas cannot be apprehended in the middle, and because the immeasurable attitudes are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent immeasurable attitudes, immeasurable attitudes that are emptiness, void immeasurable attitudes, and immeasurable attitudes that are without essential nature, the limit of the past is not apprehended, the limit of the future is not apprehended, and the middle is not apprehended. Nonexistent immeasurable attitudes are not one thing, immeasurable attitudes that are emptiness another, void immeasurable attitudes another, immeasurable attitudes that are without essential nature another, and bodhisattvas yet another, or the limit of the past one thing, the limit of the future another, and the middle yet another. So, Venerable Śāradvatīputra, nonexistent immeasurable attitudes, immeasurable attitudes that are emptiness, void immeasurable attitudes, immeasurable attitudes that are without essential nature, bodhisattvas, the limit of the past, the limit of the future, and the middle—all of these—are without duality and cannot be divided into two.
“Venerable Śāradvatīputra, it is because the formless absorptions are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the formless absorptions are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the formless absorptions are void that bodhisattvas cannot be apprehended at the limit of the past, and because the formless absorptions are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the formless absorptions are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the formless absorptions are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the formless absorptions are void that bodhisattvas cannot be apprehended at the limit of the future, and because the formless absorptions are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the formless absorptions are nonexistent that bodhisattvas cannot be apprehended in the middle, because the formless absorptions are emptiness that bodhisattvas cannot be apprehended in the middle, because the formless absorptions are void that bodhisattvas cannot be apprehended in the middle, and because the formless absorptions are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent formless absorptions, formless absorptions that are emptiness, void formless absorptions, and formless absorptions 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 formless absorptions are not one thing, formless absorptions that are emptiness another, void formless absorptions another, formless absorptions 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 formless absorptions, formless absorptions that are emptiness, void formless absorptions, formless absorptions 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 liberations are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the liberations are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the liberations are void that bodhisattvas cannot be apprehended at the limit of the past, and because the liberations are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the liberations are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the liberations are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the liberations are void that bodhisattvas cannot be apprehended at the limit of the future, and because the liberations are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the liberations are nonexistent that bodhisattvas cannot be apprehended in the middle, because the liberations are emptiness that bodhisattvas cannot be apprehended in the middle, because the liberations are void that bodhisattvas cannot be apprehended in the middle, and because the liberations are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent liberations, liberations that are emptiness, void liberations, and liberations 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 liberations are not one thing, liberations that are emptiness another, void liberations another, liberations 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 liberations, liberations that are emptiness, void liberations, liberations 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.