“Moreover, Venerable Śāradvatīputra, it is because the realm of the inconceivable is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because the realm of the inconceivable is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because the realm of the inconceivable is void that bodhisattvas cannot be apprehended at the limit of the past, and because the realm of the inconceivable is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because the realm of the inconceivable is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because the realm of the inconceivable is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because the realm of the inconceivable is void that bodhisattvas cannot be apprehended at the limit of the future, and because the realm of the inconceivable is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because the realm of the inconceivable is nonexistent that bodhisattvas cannot be apprehended in the middle, because the realm of the inconceivable is emptiness that bodhisattvas cannot be apprehended in the middle, because the realm of the inconceivable is void that bodhisattvas cannot be apprehended in the middle, and because the realm of the inconceivable 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 the inconceivable, the realm of the inconceivable that is emptiness, the void realm of the inconceivable, and the realm of the inconceivable 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 the inconceivable is not one thing, the realm of the inconceivable that is emptiness another, the void realm of the inconceivable another, the realm of the inconceivable 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 the inconceivable, the realm of the inconceivable that is emptiness, the void realm of the inconceivable, the realm of the inconceivable 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 śrāvakas are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because śrāvakas are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because śrāvakas are void that bodhisattvas cannot be apprehended at the limit of the past, and because śrāvakas are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because śrāvakas are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because śrāvakas are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because śrāvakas are void that bodhisattvas cannot be apprehended at the limit of the future, and because śrāvakas are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because śrāvakas are nonexistent that bodhisattvas cannot be apprehended in the middle, because śrāvakas are emptiness that bodhisattvas cannot be apprehended in the middle, because śrāvakas are void that bodhisattvas cannot be apprehended in the middle, and because śrāvakas are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent śrāvakas, śrāvakas that are emptiness, void śrāvakas, and śrāvakas 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 śrāvakas are not one thing, śrāvakas that are emptiness another, void śrāvakas another, śrāvakas 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 śrāvakas, śrāvakas that are emptiness, void śrāvakas, śrāvakas 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 pratyekabuddhas are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because pratyekabuddhas are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because pratyekabuddhas are void that bodhisattvas cannot be apprehended at the limit of the past, and because pratyekabuddhas are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because pratyekabuddhas are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because pratyekabuddhas are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because pratyekabuddhas are void that bodhisattvas cannot be apprehended at the limit of the future, and because pratyekabuddhas are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because pratyekabuddhas are nonexistent that bodhisattvas cannot be apprehended in the middle, because pratyekabuddhas are emptiness that bodhisattvas cannot be apprehended in the middle, because pratyekabuddhas are void that bodhisattvas cannot be apprehended in the middle, and because pratyekabuddhas are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent pratyekabuddhas, pratyekabuddhas that are emptiness, void pratyekabuddhas, and pratyekabuddhas 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 pratyekabuddhas are not one thing, pratyekabuddhas that are emptiness another, void pratyekabuddhas another, pratyekabuddhas 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 pratyekabuddhas, pratyekabuddhas that are emptiness, void pratyekabuddhas, pratyekabuddhas 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 bodhisattvas are nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because bodhisattvas are emptiness that bodhisattvas cannot be apprehended at the limit of the past, because bodhisattvas are void that bodhisattvas cannot be apprehended at the limit of the past, and because bodhisattvas are without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because bodhisattvas are nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because bodhisattvas are emptiness that bodhisattvas cannot be apprehended at the limit of the future, because bodhisattvas are void that bodhisattvas cannot be apprehended at the limit of the future, and because bodhisattvas are without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because bodhisattvas are nonexistent that bodhisattvas cannot be apprehended in the middle, because bodhisattvas are emptiness that bodhisattvas cannot be apprehended in the middle, because bodhisattvas are void that bodhisattvas cannot be apprehended in the middle, and because bodhisattvas are without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent bodhisattvas, bodhisattvas that are emptiness, void bodhisattvas, and bodhisattvas 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 bodhisattvas are not one thing, bodhisattvas that are emptiness another, void bodhisattvas another, bodhisattvas 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 bodhisattvas, bodhisattvas that are emptiness, void bodhisattvas, bodhisattvas 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 omniscience is nonexistent that bodhisattvas cannot be apprehended at the limit of the past, because omniscience is emptiness that bodhisattvas cannot be apprehended at the limit of the past, because omniscience is void that bodhisattvas cannot be apprehended at the limit of the past, and because omniscience is without essential nature that bodhisattvas cannot be apprehended at the limit of the past. It is because omniscience is nonexistent that bodhisattvas cannot be apprehended at the limit of the future, because omniscience is emptiness that bodhisattvas cannot be apprehended at the limit of the future, because omniscience is void that bodhisattvas cannot be apprehended at the limit of the future, and because omniscience is without essential nature that bodhisattvas cannot be apprehended at the limit of the future. It is because omniscience is nonexistent that bodhisattvas cannot be apprehended in the middle, because omniscience is emptiness that bodhisattvas cannot be apprehended in the middle, because omniscience is void that bodhisattvas cannot be apprehended in the middle, and because omniscience is without essential nature that bodhisattvas cannot be apprehended in the middle. If you ask why, Venerable Śāradvatīputra, it is because in nonexistent omniscience, omniscience that is emptiness, void omniscience, and omniscience 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. Nonexistent omniscience is not one thing, omniscience that is emptiness another, void omniscience another, omniscience 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, nonexistent omniscience, omniscience that is emptiness, void omniscience, omniscience 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.
“For that reason, Venerable Śāradvatīputra, bodhisattvas cannot be apprehended at the limit of the past, bodhisattvas cannot be apprehended at the limit of the future, and bodhisattvas cannot be apprehended in the middle.
“Venerable Śāradvatīputra, you said, ‘Why should one know that bodhisattvas are beyond all limits, because physical forms are beyond all limits?’ Venerable Śāradvatīputra, physical forms are the same as space. If you ask why, Venerable Śāradvatīputra, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits617 it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because physical forms are emptiness, the past limit of physical forms cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because physical forms are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because feelings are beyond all limits?’ Venerable Śāradvatīputra, feelings are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because feelings are emptiness, the past limit of feelings cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because feelings are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because perceptions are beyond all limits?’ Venerable Śāradvatīputra, perceptions are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because perceptions are emptiness, the past limit of perceptions cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because perceptions are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because formative predispositions are beyond all limits?’ Venerable Śāradvatīputra, formative predispositions are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because formative predispositions are emptiness, the past limit of formative predispositions cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because formative predispositions are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because consciousness is beyond all limits?’ Venerable Śāradvatīputra, consciousness is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because consciousness is emptiness, the past limit of consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because consciousness is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the eyes are beyond all limits?’ Venerable Śāradvatīputra, the eyes are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because the eyes are emptiness, the past limit of the eyes cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because the eyes are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the ears are beyond all limits?’ Venerable Śāradvatīputra, the ears are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because the ears are emptiness, the past limit of the ears cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because the ears are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the nose is beyond all limits?’ Venerable Śāradvatīputra, the nose is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because the nose is emptiness, the past limit of the nose cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because the nose is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the tongue is beyond all limits?’ Venerable Śāradvatīputra, the tongue is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because the tongue is emptiness, the past limit of the tongue cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because the tongue is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the body is beyond all limits?’ Venerable Śāradvatīputra, the body is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because the body is emptiness, the past limit of the body cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because the body is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the mental faculty is beyond all limits?’ Venerable Śāradvatīputra, the mental faculty is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because the mental faculty is emptiness, the past limit of the mental faculty cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because the mental faculty is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because sights are beyond all limits?’ Venerable Śāradvatīputra, sights are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because sights are emptiness, the past limit of sights cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because sights are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because sounds are beyond all limits?’ Venerable Śāradvatīputra, sounds are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because sounds are emptiness, the past limit of sounds cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because sounds are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because odors are beyond all limits?’ Venerable Śāradvatīputra, odors are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because odors are emptiness, the past limit of odors cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because odors are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because tastes are beyond all limits?’ Venerable Śāradvatīputra, tastes are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because tastes are emptiness, the past limit of tastes cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because tastes are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because tangibles are beyond all limits?’ Venerable Śāradvatīputra, tangibles are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because tangibles are emptiness, the past limit of tangibles cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because tangibles are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because mental phenomena are beyond all limits?’ Venerable Śāradvatīputra, mental phenomena are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because mental phenomena are emptiness, the past limit of mental phenomena cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because mental phenomena are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because visual consciousness is beyond all limits?’ Venerable Śāradvatīputra, visual consciousness is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because visual consciousness is emptiness, the past limit of visual consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because visual consciousness is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because auditory consciousness is beyond all limits?’ Venerable Śāradvatīputra, auditory consciousness is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because auditory consciousness is emptiness, the past limit of auditory consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because auditory consciousness is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because olfactory consciousness is beyond all limits?’ Venerable Śāradvatīputra, olfactory consciousness is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because olfactory consciousness is emptiness, the past limit of olfactory consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because olfactory consciousness is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because gustatory consciousness is beyond all limits?’ Venerable Śāradvatīputra, gustatory consciousness is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because gustatory consciousness is emptiness, the past limit of gustatory consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because gustatory consciousness is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because tactile consciousness is beyond all limits?’ Venerable Śāradvatīputra, tactile consciousness is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because tactile consciousness is emptiness, the past limit of tactile consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because tactile consciousness is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because mental consciousness is beyond all limits?’ Venerable Śāradvatīputra, mental consciousness is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because mental consciousness is emptiness, the past limit of mental consciousness cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because mental consciousness is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because visually compounded sensory contact is beyond all limits?’ Venerable Śāradvatīputra, visually compounded sensory contact is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because visually compounded sensory contact is emptiness, the past limit of visually compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because visually compounded sensory contact is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because aurally compounded sensory contact is beyond all limits?’ Venerable Śāradvatīputra, aurally compounded sensory contact is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because aurally compounded sensory contact is emptiness, the past limit of aurally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because aurally compounded sensory contact is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because nasally compounded sensory contact is beyond all limits?’ Venerable Śāradvatīputra, nasally compounded sensory contact is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because nasally compounded sensory contact is emptiness, the past limit of nasally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because nasally compounded sensory contact is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because lingually compounded sensory contact is beyond all limits?’ Venerable Śāradvatīputra, lingually compounded sensory contact is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because lingually compounded sensory contact is emptiness, the past limit of lingually compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because lingually compounded sensory contact is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because corporeally compounded sensory contact is beyond all limits?’ Venerable Śāradvatīputra, corporeally compounded sensory contact is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because corporeally compounded sensory contact is emptiness, the past limit of corporeally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because corporeally compounded sensory contact is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because mentally compounded sensory contact is beyond all limits?’ Venerable Śāradvatīputra, mentally compounded sensory contact is the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because mentally compounded sensory contact is emptiness, the past limit of mentally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because mentally compounded sensory contact is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because feelings conditioned by visually compounded sensory contact are beyond all limits?’ Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because feelings conditioned by visually compounded sensory contact are emptiness, the past limit of feelings conditioned by visually compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because feelings conditioned by visually compounded sensory contact are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because feelings conditioned by aurally compounded sensory contact are beyond all limits?’ Venerable Śāradvatīputra, feelings conditioned by aurally compounded sensory contact are the same as space. If you ask why, it is because just as in space the limit of the past cannot be apprehended, the limit of the future cannot be apprehended, and the middle cannot be apprehended, but, because the limitless is beyond all limits it is expressed with the name ‘space,’ similarly, Venerable Śāradvatīputra, because feelings conditioned by aurally compounded sensory contact are emptiness, the past limit of feelings conditioned by aurally compounded sensory contact cannot be apprehended, the future limit cannot be apprehended, and the middle cannot be apprehended. In emptiness a limit or a middle cannot be apprehended. For that reason, Śāradvatīputra, one should know that bodhisattvas are beyond all limits, because feelings conditioned by aurally compounded sensory contact are beyond all limits.