“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the applications of mindfulness are beyond all limits?’ Venerable Śāradvatīputra, the applications of mindfulness 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 applications of mindfulness are emptiness, the past limit of the applications of mindfulness 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 applications of mindfulness are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the correct exertions are beyond all limits?’ Venerable Śāradvatīputra, the correct exertions 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 correct exertions are emptiness, the past limit of the correct exertions 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 correct exertions are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the supports for miraculous ability are beyond all limits?’ Venerable Śāradvatīputra, the supports for miraculous ability 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 supports for miraculous ability are emptiness, the past limit of the supports for miraculous ability 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 supports for miraculous ability are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the faculties are beyond all limits?’ Venerable Śāradvatīputra, the faculties 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 faculties are emptiness, the past limit of the faculties 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 faculties are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the powers are beyond all limits?’ Venerable Śāradvatīputra, the powers 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 powers are emptiness, the past limit of the powers 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 powers are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the branches of enlightenment are beyond all limits?’ Venerable Śāradvatīputra, the branches of enlightenment 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 branches of enlightenment are emptiness, the past limit of the branches of enlightenment 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 branches of enlightenment are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the noble eightfold path is beyond all limits?’ Venerable Śāradvatīputra, the noble eightfold path 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 noble eightfold path is emptiness, the past limit of the noble eightfold path 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 noble eightfold path is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the truths of the noble ones are beyond all limits?’ Venerable Śāradvatīputra, the truths of the noble ones 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 truths of the noble ones are emptiness, the past limit of the truths of the noble ones 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 truths of the noble ones are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the meditative concentrations are beyond all limits?’ Venerable Śāradvatīputra, the meditative concentrations 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 meditative concentrations are emptiness, the past limit of the meditative concentrations 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 meditative concentrations are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the immeasurable attitudes are beyond all limits?’ Venerable Śāradvatīputra, the immeasurable attitudes 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 immeasurable attitudes are emptiness, the past limit of the immeasurable attitudes 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 immeasurable attitudes are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the formless absorptions are beyond all limits?’ Venerable Śāradvatīputra, the formless absorptions 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 formless absorptions are emptiness, the past limit of the formless absorptions 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 formless absorptions are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the eight liberations are beyond all limits?’ Venerable Śāradvatīputra, the liberations 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 liberations are emptiness, the past limit of the liberations 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 liberations are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the nine serial steps of meditative absorption are beyond all limits?’ Venerable Śāradvatīputra, the serial steps of meditative absorption 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 serial steps of meditative absorption are emptiness, the past limit of the serial steps of meditative absorption 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 serial steps of meditative absorption are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the emptiness, signlessness, and wishlessness gateways to liberation are beyond all limits?’ Venerable Śāradvatīputra, the emptiness, signlessness, and wishlessness gateways to liberation 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 emptiness, signlessness, and wishlessness gateways to liberation are emptiness, the past limit of the emptiness, signlessness, and wishlessness gateways to liberation 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 emptiness, signlessness, and wishlessness gateways to liberation are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the extrasensory powers are beyond all limits?’ Venerable Śāradvatīputra, the extrasensory powers 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 extrasensory powers are emptiness, the past limit of the extrasensory powers 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 extrasensory powers are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the meditative stabilities are beyond all limits?’ Venerable Śāradvatīputra, the meditative stabilities 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 meditative stabilities are emptiness, the past limit of the meditative stabilities 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 meditative stabilities are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the dhāraṇī gateways are beyond all limits?’ Venerable Śāradvatīputra, the dhāraṇī gateways 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 dhāraṇī gateways are emptiness, the past limit of the dhāraṇī gateways 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 dhāraṇī gateways are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the powers of the tathāgatas are beyond all limits?’ Venerable Śāradvatīputra, the powers of the tathāgatas 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 powers of the tathāgatas are emptiness, the past limit of the powers of the tathāgatas 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 powers of the tathāgatas are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the fearlessnesses are beyond all limits?’ Venerable Śāradvatīputra, the fearlessnesses 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 fearlessnesses are emptiness, the past limit of the fearlessnesses 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 fearlessnesses are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the kinds of exact knowledge are beyond all limits?’ Venerable Śāradvatīputra, the kinds of exact knowledge 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 kinds of exact knowledge are emptiness, the past limit of the kinds of exact knowledge 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 kinds of exact knowledge are beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because great compassion is beyond all limits?’ Venerable Śāradvatīputra, great compassion 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 great compassion is emptiness, the past limit of great compassion 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 great compassion is beyond all limits.
“You said, ‘Why should one know that bodhisattvas are beyond all limits, because the distinct qualities of the buddhas are beyond all limits?’ Venerable Śāradvatīputra, the distinct qualities of the buddhas 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 distinct qualities of the buddhas are emptiness, the past limit of the distinct qualities of the buddhas 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 distinct qualities of the buddhas are beyond all limits.
“Venerable Śāradvatīputra, you said, ‘Why can it not even be discerned and apprehended, for instance, that “physical forms are a bodhisattva”; not even be discerned and apprehended, for instance, that “feelings are a bodhisattva”; not even be discerned and apprehended, for instance, that “perceptions are a bodhisattva”; not even be discerned and apprehended, for instance, that “formative predispositions are a bodhisattva”; and not even be discerned and apprehended, for instance, that “consciousness is a bodhisattva”?’
“Physical forms are empty of physical forms. If you ask why, it is because in emptiness there are no physical forms, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘physical forms are a bodhisattva.’ Feelings are empty of feelings. If you ask why, it is because in emptiness there are no feelings, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘feelings are a bodhisattva.’ Perceptions are empty of perceptions. If you ask why, it is because in emptiness there are no perceptions, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘perceptions are a bodhisattva.’ Formative predispositions are empty of formative predispositions. If you ask why, it is because in emptiness there are no formative predispositions, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘formative predispositions are a bodhisattva.’ Venerable Śāradvatīputra, consciousness is empty of consciousness. If you ask why, it is because in emptiness there is no consciousness, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘consciousness is a bodhisattva.’
“Moreover, Venerable Śāradvatīputra, the eyes are empty of the eyes. If you ask why, it is because in emptiness there are no eyes, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the eyes are a bodhisattva.’ The ears are empty of the ears. If you ask why, it is because in emptiness there are no ears, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the ears are a bodhisattva.’ The nose is empty of the nose. If you ask why, it is because in emptiness there is no nose, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the nose is a bodhisattva.’ The tongue is empty of the tongue. If you ask why, it is because in emptiness there is no tongue, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the tongue is a bodhisattva.’ The body is empty of the body. If you ask why, it is because in emptiness there is no body, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the body is a bodhisattva.’ The mental faculty is empty of the mental faculty. If you ask why, it is because in emptiness there is no mental faculty, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the mental faculty is a bodhisattva.’
“Moreover, Venerable Śāradvatīputra, sights are empty of sights. If you ask why, it is because in emptiness there are no sights, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘sights are a bodhisattva.’ Sounds are empty of sounds. If you ask why, it is because in emptiness there are no sounds, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘sounds are a bodhisattva.’ Odors are empty of odors. If you ask why, it is because in emptiness there are no odors, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘odors are a bodhisattva.’ Tastes are empty of tastes. If you ask why, it is because in emptiness there are no tastes, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘tastes are a bodhisattva.’ Tangibles are empty of tangibles. If you ask why, it is because in emptiness there are no tangibles, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘tangibles are a bodhisattva.’ Mental phenomena are empty of mental phenomena. If you ask why, it is because in emptiness there are no mental phenomena, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘mental phenomena are a bodhisattva.’
“Moreover, Venerable Śāradvatīputra, visual consciousness is empty of visual consciousness. If you ask why, it is because in emptiness there is no visual consciousness, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘visual consciousness is a bodhisattva.’ Auditory consciousness is empty of auditory consciousness. If you ask why, it is because in emptiness there is no auditory consciousness, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘auditory consciousness is a bodhisattva.’ Olfactory consciousness is empty of olfactory consciousness. If you ask why, it is because in emptiness there is no olfactory consciousness, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘olfactory consciousness is a bodhisattva.’ Gustatory consciousness is empty of gustatory consciousness. If you ask why, it is because in emptiness there is no gustatory consciousness, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘gustatory consciousness is a bodhisattva.’ Tactile consciousness is empty of tactile consciousness. If you ask why, it is because in emptiness there is no tactile consciousness, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘tactile consciousness is a bodhisattva.’ Mental consciousness is empty of mental consciousness. If you ask why, it is because in emptiness there is no mental consciousness, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘mental consciousness is a bodhisattva.’
“Moreover, Venerable Śāradvatīputra, visually compounded sensory contact is empty of visually compounded sensory contact. If you ask why, it is because in emptiness there is no visually compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘visually compounded sensory contact is a bodhisattva.’ Aurally compounded sensory contact is empty of aurally compounded sensory contact. If you ask why, it is because in emptiness there is no aurally compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘aurally compounded sensory contact is a bodhisattva.’ Nasally compounded sensory contact is empty of nasally compounded sensory contact. If you ask why, it is because in emptiness there is no nasally compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘nasally compounded sensory contact is a bodhisattva.’ Lingually compounded sensory contact is empty of lingually compounded sensory contact. If you ask why, it is because in emptiness there is no lingually compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘lingually compounded sensory contact is a bodhisattva.’ Corporeally compounded sensory contact is empty of corporeally compounded sensory contact. If you ask why, it is because in emptiness there is no corporeally compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘corporeally compounded sensory contact is a bodhisattva.’ Mentally compounded sensory contact is empty of mentally compounded sensory contact. If you ask why, it is because in emptiness there is no mentally compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘mentally compounded sensory contact is a bodhisattva.’
“Moreover, Venerable Śāradvatīputra, feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. If you ask why, it is because in emptiness there are no feelings conditioned by visually compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘feelings conditioned by visually compounded sensory contact are a bodhisattva.’ Feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact. If you ask why, it is because in emptiness there are no feelings conditioned by aurally compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘feelings conditioned by aurally compounded sensory contact are a bodhisattva.’ Feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. If you ask why, it is because in emptiness there are no feelings conditioned by nasally compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘feelings conditioned by nasally compounded sensory contact are a bodhisattva.’ Feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. If you ask why, it is because in emptiness there are no feelings conditioned by lingually compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘feelings conditioned by lingually compounded sensory contact are a bodhisattva.’ Feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. If you ask why, it is because in emptiness there are no feelings conditioned by corporeally compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘feelings conditioned by corporeally compounded sensory contact are a bodhisattva.’ Feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact. If you ask why, it is because in emptiness there are no feelings conditioned by mentally compounded sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘feelings conditioned by mentally compounded sensory contact are a bodhisattva.’
“Moreover, Venerable Śāradvatīputra, the earth element is empty of the earth element. If you ask why, it is because in emptiness there is no earth element, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the earth element is a bodhisattva.’ The water element is empty of the water element. If you ask why, it is because in emptiness there is no water element, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the water element is a bodhisattva.’ The fire element is empty of the fire element. If you ask why, it is because in emptiness there is no fire element, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the fire element is a bodhisattva.’ The wind element is empty of the wind element. If you ask why, it is because in emptiness there is no wind element, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the wind element is a bodhisattva.’ The space element is empty of the space element. If you ask why, it is because in emptiness there is no space element, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the space element is a bodhisattva.’ The consciousness element is empty of the consciousness element. If you ask why, it is because in emptiness there is no consciousness element, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the consciousness element is a bodhisattva.’
“Moreover, Venerable Śāradvatīputra, ignorance is empty of ignorance. If you ask why, it is because in emptiness there is no ignorance, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘ignorance is a bodhisattva.’ Formative predispositions are empty of formative predispositions. If you ask why, it is because in emptiness there are no formative predispositions, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even not be discerned and apprehended, for instance, that ‘formative predispositions are a bodhisattva.’ Consciousness is empty of consciousness. If you ask why, it is because in emptiness there is no consciousness, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘consciousness is a bodhisattva.’ Name and form are empty of name and form. If you ask why, it is because in emptiness there are no name and form, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even not be discerned and apprehended, for instance, that ‘name and form are a bodhisattva.’ The six sense fields are empty of the six sense fields. If you ask why, it is because in emptiness there are not six sense fields, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the six sense fields are a bodhisattva.’ Sensory contact is empty of sensory contact. If you ask why, it is because in emptiness there is no sensory contact, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘sensory contact is a bodhisattva.’ Sensation is empty of sensation. If you ask why, it is because in emptiness there is no sensation, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘sensation is a bodhisattva.’ Craving is empty of craving. If you ask why, it is because in emptiness there is no craving, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘craving is a bodhisattva.’ Grasping is empty of grasping. If you ask why, it is because in emptiness there is no grasping, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘grasping is a bodhisattva.’ The rebirth process is empty of the rebirth process. If you ask why, it is because in emptiness there is no rebirth process, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘the rebirth process is a bodhisattva.’ Birth is empty of birth. If you ask why, it is because in emptiness there is no birth, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even be discerned and apprehended, for instance, that ‘birth is a bodhisattva.’ Aging and death are empty of aging and death. If you ask why, it is because in emptiness there are no aging and death, and there are no bodhisattvas. Venerable Śāradvatīputra, for that reason it cannot even not be discerned and apprehended, for instance, that ‘aging and death are a bodhisattva.’