“Venerable Śāradvatīputra, it is because the serial steps of meditative absorption are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the serial steps of meditative absorption are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the serial steps of meditative absorption are void that bodhisattvas cannot be apprehended at the limit of the past, and because the serial steps of meditative absorption are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the serial steps of meditative absorption are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the serial steps of meditative absorption are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the serial steps of meditative absorption are void that bodhisattvas cannot be apprehended at the limit of the future, and because the serial steps of meditative absorption are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the serial steps of meditative absorption are nonexistent that bodhisattvas cannot be apprehended in the middle, because the serial steps of meditative absorption are emptiness that bodhisattvas cannot be apprehended in the middle, because the serial steps of meditative absorption are void that bodhisattvas cannot be apprehended in the middle, and because the serial steps of meditative absorption are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent serial steps of meditative absorption, serial steps of meditative absorption that are emptiness, void serial steps of meditative absorption, and serial steps of meditative absorption 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 serial steps of meditative absorption are not one thing, serial steps of meditative absorption that are emptiness another, void serial steps of meditative absorption another, serial steps of meditative absorption 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 serial steps of meditative absorption, serial steps of meditative absorption that are emptiness, void serial steps of meditative absorption, serial steps of meditative absorption 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 emptiness, signlessness, and wishlessness gateways to liberation are nonexistent that bodhisattvas cannot be apprehended at the limit of the past; because the emptiness, signlessness, and wishlessness gateways to liberation are emptiness that bodhisattvas cannot be apprehended at the limit of the past; because the emptiness, signlessness, and wishlessness gateways to liberation are void that bodhisattvas cannot be apprehended at the limit of the past; and because the emptiness, signlessness, and wishlessness gateways to liberation are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the emptiness, signlessness, and wishlessness gateways to liberation are nonexistent that bodhisattvas cannot be apprehended at the limit of the future; because the emptiness, signlessness, and wishlessness gateways to liberation are emptiness that bodhisattvas cannot be apprehended at the limit of the future; because the emptiness, signlessness, and wishlessness gateways to liberation are void that bodhisattvas cannot be apprehended at the limit of the future; and because the emptiness, signlessness, and wishlessness gateways to liberation are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the emptiness, signlessness, and wishlessness gateways to liberation are nonexistent that bodhisattvas cannot be apprehended in the middle; because the emptiness, signlessness, and wishlessness gateways to liberation are emptiness that bodhisattvas cannot be apprehended in the middle; because the emptiness, signlessness, and wishlessness gateways to liberation are void that bodhisattvas cannot be apprehended in the middle; and because the emptiness, signlessness, and wishlessness gateways to liberation are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent emptiness, signlessness, and wishlessness gateways to liberation; emptiness, signlessness, and wishlessness gateways to liberation that are emptiness; void emptiness, signlessness, and wishlessness gateways to liberation; and emptiness, signlessness, and wishlessness gateways to liberation 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 emptiness, signlessness, and wishlessness gateways to liberation are not one thing; emptiness, signlessness, and wishlessness gateways to liberation that are emptiness another; void emptiness, signlessness, and wishlessness gateways to liberation another; emptiness, signlessness, and wishlessness gateways to liberation 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 emptiness, signlessness, and wishlessness gateways to liberation; emptiness, signlessness, and wishlessness gateways to liberation that are emptiness; void emptiness, signlessness, and wishlessness gateways to liberation; emptiness, signlessness, and wishlessness gateways to liberation 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 extrasensory powers are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the extrasensory powers are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the extrasensory powers are void that bodhisattvas cannot be apprehended at the limit of the past, and because the extrasensory powers are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the extrasensory powers are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the extrasensory powers are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the extrasensory powers are void that bodhisattvas cannot be apprehended at the limit of the future, and because the extrasensory powers are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the extrasensory powers are nonexistent that bodhisattvas cannot be apprehended in the middle, because the extrasensory powers are emptiness that bodhisattvas cannot be apprehended in the middle, because the extrasensory powers are void that bodhisattvas cannot be apprehended in the middle, and because the extrasensory powers are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent extrasensory powers, extrasensory powers that are emptiness, void extrasensory powers, and extrasensory 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 extrasensory powers are not one thing, extrasensory powers that are emptiness another, void extrasensory powers another, extrasensory 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 extrasensory powers, extrasensory powers that are emptiness, void extrasensory powers, extrasensory 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 meditative stabilities are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the meditative stabilities are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the meditative stabilities are void that bodhisattvas cannot be apprehended at the limit of the past, and because the meditative stabilities are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the meditative stabilities are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the meditative stabilities are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the meditative stabilities are void that bodhisattvas cannot be apprehended at the limit of the future, and because the meditative stabilities are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the meditative stabilities are nonexistent that bodhisattvas cannot be apprehended in the middle, because the meditative stabilities are emptiness that bodhisattvas cannot be apprehended in the middle, because the meditative stabilities are void that bodhisattvas cannot be apprehended in the middle, and because the meditative stabilities are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent meditative stabilities, meditative stabilities that are emptiness, void meditative stabilities, and meditative stabilities 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 stabilities are not one thing, meditative stabilities that are emptiness another, void meditative stabilities another, meditative stabilities 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 stabilities, meditative stabilities that are emptiness, void meditative stabilities, meditative stabilities 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 dhāraṇī gateways are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the dhāraṇī gateways are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the dhāraṇī gateways are void that bodhisattvas cannot be apprehended at the limit of the past, and because the dhāraṇī gateways are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the dhāraṇī gateways are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the dhāraṇī gateways are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the dhāraṇī gateways are void that bodhisattvas cannot be apprehended at the limit of the future, and because the dhāraṇī gateways are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the dhāraṇī gateways are nonexistent that bodhisattvas cannot be apprehended in the middle, because the dhāraṇī gateways are emptiness that bodhisattvas cannot be apprehended in the middle, because the dhāraṇī gateways are void that bodhisattvas cannot be apprehended in the middle, and because the dhāraṇī gateways are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent dhāraṇī gateways, dhāraṇī gateways that are emptiness, void dhāraṇī gateways, and dhāraṇī gateways 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 dhāraṇī gateways are not one thing, dhāraṇī gateways that are emptiness another, void dhāraṇī gateways another, dhāraṇī gateways 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 dhāraṇī gateways, dhāraṇī gateways that are emptiness, void dhāraṇī gateways, dhāraṇī gateways 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 of the tathāgatas are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the powers of the tathāgatas are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the powers of the tathāgatas are void that bodhisattvas cannot be apprehended at the limit of the past, and because the powers of the tathāgatas are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the powers of the tathāgatas are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the powers of the tathāgatas are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the powers of the tathāgatas are void that bodhisattvas cannot be apprehended at the limit of the future, and because the powers of the tathāgatas are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the powers of the tathāgatas are nonexistent that bodhisattvas cannot be apprehended in the middle, because the powers of the tathāgatas are emptiness that bodhisattvas cannot be apprehended in the middle, because the powers of the tathāgatas are void that bodhisattvas cannot be apprehended in the middle, and because the powers of the tathāgatas are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent powers of the tathāgatas, powers of the tathāgatas that are emptiness, void powers of the tathāgatas, and powers of the tathāgatas 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 of the tathāgatas are not one thing, powers of the tathāgatas that are emptiness another, void powers of the tathāgatas another, powers of the tathāgatas 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 of the tathāgatas, powers of the tathāgatas that are emptiness, void powers of the tathāgatas, powers of the tathāgatas 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 fearlessnesses are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the fearlessnesses are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the fearlessnesses are void that bodhisattvas cannot be apprehended at the limit of the past, and because the fearlessnesses are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the fearlessnesses are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the fearlessnesses are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the fearlessnesses are void that bodhisattvas cannot be apprehended at the limit of the future, and because the fearlessnesses are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the fearlessnesses are nonexistent that bodhisattvas cannot be apprehended in the middle, because the fearlessnesses are emptiness that bodhisattvas cannot be apprehended in the middle, because the fearlessnesses are void that bodhisattvas cannot be apprehended in the middle, and because the fearlessnesses are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent fearlessnesses, fearlessnesses that are emptiness, void fearlessnesses, and fearlessnesses 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 fearlessnesses are not one thing, fearlessnesses that are emptiness another, void fearlessnesses another, fearlessnesses 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 fearlessnesses, fearlessnesses that are emptiness, void fearlessnesses, fearlessnesses 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 kinds of exact knowledge are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the kinds of exact knowledge are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the kinds of exact knowledge are void that bodhisattvas cannot be apprehended at the limit of the past, and because the kinds of exact knowledge are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the kinds of exact knowledge are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the kinds of exact knowledge are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the kinds of exact knowledge are void that bodhisattvas cannot be apprehended at the limit of the future, and because the kinds of exact knowledge are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the kinds of exact knowledge are nonexistent that bodhisattvas cannot be apprehended in the middle, because the kinds of exact knowledge are emptiness that bodhisattvas cannot be apprehended in the middle, because the kinds of exact knowledge are void that bodhisattvas cannot be apprehended in the middle, and because the kinds of exact knowledge are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in kinds of exact knowledge that are nonexistent, kinds of exact knowledge that are emptiness, kinds of exact knowledge that are void, and kinds of exact knowledge 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. Kinds of exact knowledge that are nonexistent are not one thing, kinds of exact knowledge that are emptiness another, kinds of exact knowledge that are void another, kinds of exact knowledge 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, kinds of exact knowledge that are nonexistent, kinds of exact knowledge that are emptiness, kinds of exact knowledge that are void, kinds of exact knowledge 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 great compassion is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because great compassion is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because great compassion is void that bodhisattvas cannot be apprehended at the limit of the past, and because great compassion is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because great compassion is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because great compassion is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because great compassion is void that bodhisattvas cannot be apprehended at the limit of the future, and because great compassion is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because great compassion is nonexistent that bodhisattvas cannot be apprehended in the middle, because great compassion is emptiness that bodhisattvas cannot be apprehended in the middle, because great compassion is void that bodhisattvas cannot be apprehended in the middle, and because great compassion is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in a nonexistent great compassion, a great compassion that is emptiness, a void great compassion, and a great compassion 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 great compassion is not one thing, a great compassion that is emptiness another, a void great compassion another, a great compassion 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 great compassion, a great compassion that is emptiness, a void great compassion, a great compassion 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 distinct qualities of the buddhas are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the distinct qualities of the buddhas are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the distinct qualities of the buddhas are void that bodhisattvas cannot be apprehended at the limit of the past, and because the distinct qualities of the buddhas are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the distinct qualities of the buddhas are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the distinct qualities of the buddhas are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the distinct qualities of the buddhas are void that bodhisattvas cannot be apprehended at the limit of the future, and because the distinct qualities of the buddhas are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the distinct qualities of the buddhas are nonexistent that bodhisattvas cannot be apprehended in the middle, because the distinct qualities of the buddhas are emptiness that bodhisattvas cannot be apprehended in the middle, because the distinct qualities of the buddhas are void that bodhisattvas cannot be apprehended in the middle, and because the distinct qualities of the buddhas are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in distinct qualities of the buddhas that are nonexistent, distinct qualities of the buddhas that are emptiness, distinct qualities of the buddhas that are void, and distinct qualities of the buddhas 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. Distinct qualities of the buddhas that are nonexistent are not one thing, distinct qualities of the buddhas that are emptiness another, distinct qualities of the buddhas that are void another, distinct qualities of the buddhas 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, distinct qualities of the buddhas that are nonexistent, distinct qualities of the buddhas that are emptiness, distinct qualities of the buddhas that are void, distinct qualities of the buddhas 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.
“Moreover, Venerable Śāradvatīputra, it is because the realm of phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the realm of phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the realm of phenomena is void that bodhisattvas cannot be apprehended at the limit of the past, and because the realm of phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the realm of phenomena is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the realm of phenomena is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the realm of phenomena is void that bodhisattvas cannot be apprehended at the limit of the future, and because the realm of phenomena is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the realm of phenomena is nonexistent that bodhisattvas cannot be apprehended in the middle, because the realm of phenomena is emptiness that bodhisattvas cannot be apprehended in the middle, because the realm of phenomena is void that bodhisattvas cannot be apprehended in the middle, and because the realm of 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 realm of phenomena, the realm of phenomena that is emptiness, the void realm of phenomena, and the realm of 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 realm of phenomena is not one thing, the realm of phenomena that is emptiness another, the void realm of phenomena another, the realm of 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 realm of phenomena, the realm of phenomena that is emptiness, the void realm of phenomena, the realm of 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.
“Moreover, Venerable Śāradvatīputra, it is because the real nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the real nature is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the real nature is void that bodhisattvas cannot be apprehended at the limit of the past, and because the real nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the real nature is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the real nature is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the real nature is void that bodhisattvas cannot be apprehended at the limit of the future, and because the real nature is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the real nature is nonexistent that bodhisattvas cannot be apprehended in the middle, because the real nature is emptiness that bodhisattvas cannot be apprehended in the middle, because the real nature is void that bodhisattvas cannot be apprehended in the middle, and because the real 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 real nature, the real nature that is emptiness, the void real nature, and the real 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 real nature is not one thing, the real nature that is emptiness another, the void real nature another, the real 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 real nature, the real nature that is emptiness, the void real nature, the real 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.
“Moreover, Venerable Śāradvatīputra, it is because the very limit of reality is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the very limit of reality is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the very limit of reality is void that bodhisattvas cannot be apprehended at the limit of the past, and because the very limit of reality is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the very limit of reality is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the very limit of reality is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the very limit of reality is void that bodhisattvas cannot be apprehended at the limit of the future, and because the very limit of reality is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the very limit of reality is nonexistent that bodhisattvas cannot be apprehended in the middle, because the very limit of reality is emptiness that bodhisattvas cannot be apprehended in the middle, because the very limit of reality is void that bodhisattvas cannot be apprehended in the middle, and because the very limit of reality is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in the very limit of reality that is nonexistent, the very limit of reality that is emptiness, the very limit of reality that is void, and the very limit of 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 very limit of reality that is nonexistent is not one thing, the very limit of reality that is emptiness another, the very limit of reality that is void another, the very limit of 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 very limit of reality that is nonexistent, the very limit of reality that is emptiness, the very limit of reality that is void, the very limit of 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.